should detract something from him 26. Christians John of Antioch in his Chronologica says that the name Christian begun to be used at Antioch when Evodius was Bishop there His words are as Selden translates them About the beginning of the Reign of Claudius Caesar ten years after the Ascension of our Lord and God Jesus Christ Evodius after St. Peter the Apostle was created Bishop of Antioch a City of Syria the great where he also was made Patriarch And in his time they were called Christians their Bishop Evodius living with them and giving them that Name For Christians before were called Nazaraeans and Galilaeans Evodius according to Jerom was created Bishop by Peter in the third year of Claudius Augustus and of the common Christian Account 44. 'T is certain that about the beginning of Claudius his Reign the believers in Christ were called Christians as others are wont to be from him whose Doctrine they follow who otherwise were called Disciples Brethren and Believers and in contempt Nazaraeans and Galilaeans as from the very words about Claudius which next follow may be gathered But this name not derived from Christ after the Greek but Latin form is by some both of the Ancients and Modern said to be that new name by which the Prophet Isaiah Prophesied that Gods Servants should be called ch 65.15 But saith Selden though this name had its beginginning thus in that place nevertheless its use does not seem to be so frequent amongst the Apostles themselves or in their language for some years following For besides that place wherein it is recorded in the Acts that the Disciples were first called Christians at Antioch it only occurs in these following King Agrippa to Paul Almost thou persuadest me to be a Christian And Peter unto the scattered Jews But if any suffer as a Christian let him not be ashamed Neither is there any mention of the Christian name in any other of the Apostles Epistles much less are all they to whom they are directed called Christians But they almost always greet them by the names of Saints Believers or Churches with the addition either of the place or of Jesus Christ or of God or the like or plainly call them Jews as in each Epistle of James and Peter Therefore for seven years or thereabouts after Christs Ascension as before none was of those that believed who were afterwards called Christians besides Jews by birth or those who were received of them by the intire right of Proselyteship 27. But in those days That is In the same year in which the Believers in Christ whether Jews and Circumcised or of the Uncircumcised Gentiles began to be called Christians Came. Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 came down Prophets That is Some of those that believed in Christ who were next to the Apostles and by Gods special Revelation of some particular Mysteries relating to edifying the Church did foretel things to come Such as these are also mentioned afterwards ch 13.1 1 Cor. 12.28.14.32 Eph. 4.11 29. And there stood up That is Begun some sort of action as before ch 5.17 Exod. 32.1 Deut. 32.38 Esd 106 c. One of them That is Of the Prophets who came to Antioch from Jerusalem Named Agabus From the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hagaba mentioned Esd 2.24 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hagab in v. 46. which next follows in the same Chapter of Esdras Signified by the Spirit That is By the Divine breathing of the Spirit That there should be a great dearth throughout all the world This universal Famine foretold by Agabus began in the fourth year of Claudius Caesar in which Herod Agrippa died before his death as appears by the Chronicle of Eusebius and by Orosius lib. 7. c. 6. This Famine still raging in Judea Helena Queen of the Adjabens in the Confines of Assyria and Mesopotamia converted to the true Worship of God by a certain Jew did by plenty of provisions bought in Aegypt abundantly supply the Jews in their wants as appears by Josephus 20 Antiq. 2 3. Another particular Famine at Rome in the second year of Claudius preceeded this universal one of which Dio lib. 20. But another happened in the eleventh year of the same Claudius of which Tacitus lib. 12. c. 43. Suetonius in Claudius c. 18. and Orosius in the lately mentioned place 29. But the Disciples That is The Christians who lived out of Judea and more especially the Antiochians As any one was able That is According to the plenty every one had Every one purposed That is Decreed and determined To send Ministry That is Alms or as the English Version hath it relief So the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministry is used for Alms 2 Cor. 8.4.9 1 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Minister Heb. 6.10 who relieve the poor To the Brethren which dwelt in Judea That is To the Christians in Judea especially to those who dwelt in Jerusalem who had impoverished themselves by selling their Possessions and bestowing the Mony to publick uses as you may see ch 2.45 4.34 And therefore Paul recommends them sometimes to the Achaians and sometimes to the Macedonians 30. Which also they did That is They brought this good purpose to effect Sending To wit What was gathered To the Elders Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the first mention of Elders or Presbyters in the Church By the Jews saith Grotius not only those are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seniors who were chief in the publick judgments but also who presided in every Synagogue The second Law in the Book of Theodosius about the Jews translates Presbyters In another Law they are called The Fathers of the Synagogue But the whole Government of the Churches of Christ is conformed to the example of the Jewish Synagogue Even also amongst the Grecians Dionysius Halicarnasseus in his second Book saith The Ancients were wont to call their Nobles and old Men Presbyters By the hands of Paul and Barnabas For by the Hebrews say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the hand There is mention of this Ministry being fulfilled after ch 12.25 From whence it appears that Paul omitted this Journey because it did not belong to his purpose when he tells the Journeys to Jerusalem by him undertaken Gal. 1.18.2.1 CHAP. XII 1. ABout that time That is In which the Famine foretold by Agabus began Paul and Barnabas came to Jerusalem to convey the Contribution to the impoverished Brethren as appears by the conclusion of the foregoing Chapter as also by the end of this Herod the King The Grand-child of Herod the Great by his Son Aristobulus firnamed Agrippa as the Syriack Translation here calls him On whom Caius Caligula Caesar bestowed the Tetrarchies of Philip and Lysanias with the Title of King and afterwards the Tetrarchy of Galilee which Caligula took from Herod Antipas To these Claudius Caesar added Judaea and Samaria so that he possessed his Grandfathers whole Kingdom which had been divided into Tetrarchy's by
5. This is the strength of the Argument but it is no Superfluous repetition For he first sets forth Johns intire Ministry in general which consists in the Baptism of Repentance which Phrase includes both the administration of the Sacrament it self and the Preaching of Repentance Compare Mark 1. v. 4. Afterward he more particularly expresseth the order of his Ministry that first he inculcated Faith in Christ and then his auditors being informed of Christ he Baptised them in the name of Jesus Baptised with the Baptism of Repentance That is when he stirred up the People to Repentance to them who confessed their Sins and sincere Conversion and amendment of Life he was the first that administred Baptism which is the Symbol of Repentance See Mat. 3.2 5 6. seq Saying c. As much as to say When he admonished them to imbrace by Faith Jesus who soon after him was happily to enter upon his Office of Preaching the Gospel as the Messias or Christ promised in the Law and in the Prophets 5. When they heard The Greek hath it but they who heard that is they who believed the Doctrine which John Preached They were baptized in the name of the Lord Jesus That is them John initiating by Baptism did dedicate unto Christ Among others Famous Drusius observed that this verse is taken Lib. 1 Quaest Ebraic q. 8.3 as if they were Lukes words which they are not The Apostle Paul saith he speaks of Johns Baptism which he proves to be the same with Christs Baptism partly by his doings partly by his sayings as being one that Preached Christ to come and Baptized such as believed in him And this is it which he saith They were Baptized in the name of Jesus Such as to wit while John Preached imbraced the Faith of Christ of which number those Disciples were But because those believers had not as yet received the gifts of the Holy Ghost therefore the Apostle asks them by whose Baptism they were initiated and when he knew the matter laid his hands upon them and immediately the Spirit coming down upon them they began to speak with tongues and to prophesie even as Luke mentions in the Context of this History Moreover that John used to Baptize in the name of Jesus Christ that most ancient writer Gregory Bishop of Neocaesarea in Pontus surnamed Tharmaturgus who flourished in the year of our Lord two hundred thirtieth and third doth witness In Serm. in S. Theophania He expounding these words of John to the Lord Jesus I have need to be Baptized of thee Mat. 3.14 and comest thou to me he brings in John speaking thus While I Baptize others I Baptize them in thy name that they may believe in thee coming with Glory but when I Baptize thee whom shall I mention In whose name shall I Baptize thee Shall I in the name of the Father but thou hast the whole Father in thy self and thou art wholly in the Father Shall I in the name of the Son but there is no other Sâ—n of God by nature besides thee Shall I in the name of the Holy Ghost but he is always together with thee as Con-substantial to thee and of the same Will and judgment and of equal Power and alike Honour and with thee he receiveâ— Worship from all Men. 6. And when Paul had laid his hands upon them As both approving the Doctrine Preached â—y John which they received by Faith and also the Baptism conferred upon them upon their confessing that Doctrine The Holy Ghost came on them That is the Illustrious Gifts of the Holy Ghost came down from Heaven upon them Laying on of hands saith famous Heiddegger in his Historico-Theological Anatomy of the Council of Trent upon the Canons of the Seventh Session about that one question concerning confirmation was freely used by the Apostles that the Baptized might receive the extraordinary Gifts of the Holy Ghost and that thereby the Gospel might be confirmed Heb. 2.3 4. until it were so fortified and confirmed in the publick knowledge of all that none but an obstinate and impudent Man could call its Divinity in question But it sufficeth us that by Faith we have received the Spirit of Sonship Gal. 3.14 4.6 See what we have noted concerning the laying of hands above Chap. 8.17 And they spake with Tongues To wit strange Tongues which they did not learn as the Apostles above Ch. 2.4 And Cornelius and his fellows Ch. 10.44 46. And prophesied Declaring at length and with Praises celebrating the great and wonderful works of the Lord as above Ch. 2.11 10.46 and perhaps foretelling things to come which is the most proper signification of Prophesie See Luke 1.67 7. And all the Men c. Who were before Baptized by John were at that time by the laying on of Pauls hands at Ephesus gifted with those extraordinary Gifts of the Holy Ghost which are frequently called Holy Ghost 8. And he went into the Synagogue As much as to say But Paul himself that he might gain the Jews who lived at Ephesus to Christ went into their Synagogue And spake boldly for the space of three Moneths That is he published the Doctrine of the Gospel to the Jews without fear openly and without turning and winding about for the space of three Months Disputing and perswading the things concerning the Kingdom of God That is by solid reasons proving that this eminent and happy Kingdom is now raised up by Jesus which God had appointed that the Messias should erect of which Isaias Ch. 52.7 Dan. 2.44 Ch. 7.27 even as is said above Ch. 3.21 all the Prophets Prophesied By the Kingdom of God We know saith Calvin here is often meant that restoring which was promised to our Fathers and which was to be fulfilled by the coming of Christ. For seeing that without Christ there is a deformed and confused scattering of all things the Prophets did attribute this not in vain to the Messias who was to come that it should come to pass that he should establish the Kingdom of God in the World And now because this Kingdom doth reduce us from our backsliding to the obedience of God and of Enemies maketh us Sons it consisteth first in the free forgiveness of Sins whereby God doth reconcile us to himself and adopteth us to be his People then in newness of Life whereby he conformeth us to his own Image 9. But when divers were hardened Of the Jews to wit being by a wilful obstinacy disobedient to the voice of the Lord inviting them to Repentance And believed not That is contumaciously despised the Gospel Preached to them by Paul Speaking evil of that way That is with railing words inveighing against the Will of God revealed to Men by Christ See above Ch. 18.25 26. Thus also above Ch. 13.45 the obstinate Jews did with Blasphemies against Christ and the Christian Religion oppose and resist the Truth Preached by Paul Before the Multitude That they
a secret which my Father thinks not proper as yet to reveal to you in regard that without that Knowledge you may perform the work committed to your charge Some are of opinion that the Kingdom of Israel was then restor'd by Christ when the Church of Christ which is the Spiritual Israel began to be govern'd by Christian Kings and Princes such as were three hundred years after the Birth of Christ Constantine the Great and several other Emperours but the first Interpretation seems to me the best For tho under those Princes the Church rested from Persecution yet Ambition Covetousness and many other evils got footing in it so that the Kingdom could not be then truly said restor'd to Israel It is not your buâ—â—â—ss to know â—â—â—s c. As if he had said it is not proper nor expedient for you accâ—â—â—ing to the common English Version It is not for you 〈…〉 thing permitted for you to know to what poin◠〈◊〉 Time the stestoration of the Kingdom of Israel is 〈…〉 in record this is one of those Mysteries which the Hâ—â—â—â—ly Father will have lye hid and to be at his diposal to act as he pleases otherwise than men look for and beyond the reach of Humane Capacity Mat. 20. v. 23. Mark 13.32 It is the custom of Christ saith Grotius to refer secret Dispensations to the Father See our Literal Expositions upon those places 8. But ye shall receive c. As if he had said But I will supply that power which I know you want at present from Heaven and will fill your Breasts with the Celestial Spirit that you may learn with patience to expect the promis'd Restoration of Israels Kingdom not the Earthly as you vainly now dream but the Spiritual Dominion of the Jews and in the mean time be zealous to publish to all the world the Doctrine of the Gospel and by your Testimony to confirm my Resurrection which not being believ'd the whole Gospel falls And ye shall be witnesses unto me Epist 199. N. 49. novae edit Parisiensis c. St. Austin saith it was not so said to the Apostles ye shall be witnesses unto me c. as if they alone to whom the words were spoken were to fulfil so great a trust but as he seems to have spoken to them alone that other saying of his Behold I am with you to the end of the World c. Which nevertheless who does not understand to have been promis'd to the whole Church which while some die others are born shall remain to the end of Time As he speaks again to them what does not at all concern them and yet is so spoken to them as if it concern'd no body else When ye behold all these things know ye that it is at the Doors For whom does this concern unless our selves who shall be then in the Flesh when all those things come to be fulfill'd How much more that in doing of which they were to bear a great share tho the same Act was also to be continued by their Successors In Jerusalem It behov'd the Apostles to begin the preaching of the Gospel in Jerusalem that the Prophesies might be fulfill'd Es 2.2 3. Mich. 4.1 2. See what we have said upon the Word Jerusalem Mat. 2.3 And in all Judaea The word Judaea is here us'd in the Dilated Sense which when Christ was upon the Earth was divided into six parts to wit into Galilee Samaria and Judaea strictly taken which lay on this side Jordan and reach'd to the Mediterranean Sea into Trachonitis Ituraea or Peraea and Idumaea that lye beyond Jordan and are seated in the Midland Country Christ therefore would have the Jews enjoy their Priviledges till they themselves through their Impiety and Perverseness forfeited and lost them For he does not indulge the preaching of the Gospel either to the Samaritans or Gentiles before it was offer'd to the Nation of the Jews for that he was sent by the Father Minister of the Circumcision to perform those promises which were formerly made to the Patriarchs of the Jews Rom. 15.8 See our Literal Explication upon Mat. 10.5 And Samaria As if he had said Out of all Judaea taken in the dilated signification I do not except Samaria Mat. 10.5 as formerly But in express words I enjoyn you to preach the Gospel as well in Samaria as in the other Provinces of Judaea Philip the Deacon in obedience to this command was the first who Preach'd up Jesus in Samaria which was approv'd by the Apostles sending to the Samaritans Peter and John who by imposition of Hands communicated the Holy Ghost to the believing Samaritans Infrà c. 8. v. 17. Now Samaria is a Province of â—alestine lying between Judaea strictly taken to the South and Galilee to the North comprehending the Tribes of Ephraim and Manassâ—h on this side Jordan so called from the Metropolitan City of the whole Country deriving its name from a Mountain as the Mountain took its name from one Somer or Shemer 1 Kin. 16.24 who was Lord of it In this City of Samaria built by Amri or Omni King of Israel the Kings who ruled the ten Tribes that were rent from the House of David kept their seat till Shalmaneser King of Assyria carried away Captive their last King Hoshea and with him having taken the City of Samaria it self after three years Siege all the ten Tribes and then dispers'd them over Media to prevent their revolting Some years after that Asarhaddon the Nephew of Shalmaneser who is also call'd Asnappar the great noble by Ezra as also Asbazareth Ezra 4.10 3 Ez. 15.69 by Ptolomy Assaradin and by Josephus Asseradoch the youngest Son of Sennacherib who succeeded his Father slain by his elder Sons gather'd a confus'd multitude of Inhabitants together out of the Provinces of the Cuthaeans Babylonians Chamathaeans Sepharvaimites and Chavaeans and sent them to re-people the Country which his Grandfather had empty'd of the Israelites to possess henceforth Samaria as their own Inheritance and dwell in the Cities thereof 2 Kings 17.24 Ezra 4.2 10. 3 Ez. 5.69 These new Inhabitants were by the Greeks call'd Samarites not because the Assyrians in their Language call Keepers or Guardians Samarites as affirms Sulpitius Severus but because they inhabited Samaria and Cuthaeans by the Hebrews because the chiefest part of them came out of Cuth a Province of Persia An. l. 9. c. 14. so call'd from the River Cuthah upon which it borders as Josephus testifies These Cuthaeans when they first inhabited Samaria did not worship the God of Israel but each of them adored the Idol of his own Country but many of them having been therefore destroyed by Lions Asarhaddon took care to send to the remnant one of the Priests which his Grandfather Shalmaneser had carry'd away captive This Priest residing at Bethel taught the Inhabitants the Worship of God after the manner of Jeroboam Of the Samaritans thus adoring their
have been rightly and duly done And as he says in another place if there be an Offence taken at the Truth Hom. 7. in Ezechiel it is much better that Offence be taken then that the Truth should be deserted The Customs of Churches ought to submit to the words of Christ not the words of Christ to be wrested to the Customs of the Church in regard the words of Christ are the Foundation upon which all Church Customs are to be built that they may be safe and laudable Whatsoever savours against the words of Christ savours against the Truth and as Tertullian says Whatever savours contrary to Truth is Heresie though it be an Ancient Custom It is in the power of God to pardon those that err out of simplicity But because we err'd once we are not always to go on in our Errours Epist ad Jubaian as St. Cyprian admonishes well It being more proper for the wise and those that fear God to obey the manifest and open Truth freely and without delay then obstinately and pertinaciously to resist it Scotus having alledg'd the judgment of Alexander the Third 4 Sent. dist 3. q. 4. num 10. touching the baptizing of those of whom it was doubted whether they were Baptized or no takes an occasion to recommend three maxims The first is Where there is a possibility the safest way is to be chosen Secondly Where there is no possibility the next to the safest way is to be made choice of Thirdly When impossibility ceases every thing is to be supplyed which impossibility would not admit These Maxims so agreeable to reason whoever intends to follow will never question but that they ought to be Baptiz'd if they have not receiv'd that Baptism ordained by Christ but only the Rhantism that is the sprinkling substituted in its room by a vulgar use or rather abuse 〈◊〉 Hist 〈◊〉 c. 14. â— 13. as Luther calls it See c. 8. v. 38. Nor is it to be doubted saith that famous Divine John Forbes but that they are again to be Baptiz'd who before have only received a vain washing and not the true Sacrament of Baptism And though it be not so great as the Papists imagine yet is the necessity of this Sacrament very great and the profit and advantage very considerable In the name of Jesus Christ That is professing a faith in Christ not feigned as we may collect from c. 8. v. 37. See our Annotations upon the place Or in the name of Jesus Christ is the same with in Jesus Christ as St. Paul speaks Rom. 6.3 Are ye ignorant that whosoever of us are baptized in Christ Jesus according to the Greek into Christ Jesus we are baptiz'd in his death the Greek has it into his death Upon which words Eulogius of Alexandria To be baptized into Jesus Christ signifies to be baptized according to the Precept and Tradition of Christ that is L. 2. Contr. Novatian apud Phâ—tium in Bibliothâ—â—a into the Father and Son and Holy Ghost And that other into his death is Typically representing his death in Baptism The same Patriarch in the same place a little before What is said in the Acts of those that had received the Baptism of John that they were baptized in the name of the Lord Jesus denotes that they were baptized according to the Institution and Doctrine of the Lord Jesus As also when it is said in another place that they were baptized into Christ and the death of Christ we ought to understand that the same sense is thereby signify'd that is to say they were baptized into the name of the Father Son and Holy Ghost For so the Lord Jesus Christ both taught Sect. 9. Confut Harding and commanded his Disciples to Baptize John Jewel Bishop of Salisbury To baptize saith he in the name of Christ is so to baptize as Christ instituted commanded and ordained But those words in the name of Christ signify no more that Baptism was administred in the only name of Christ not of the Father and Holy Ghost then these words Paul a Servant of Jesus Christ argue that he was a Servant of Christ only and not of the Father and Holy Ghost also Or as if those words which Paul spoke to the Keeper of the Prison believe in Jesus Christ should be thought to free him from a necessity of believing in the other two Persons of the Trinity Moreover if there be any credit to be given to Pseudo-Abdias the Babylonian the Apostles in the Infancy of the Church when they Baptiz'd us'd this Form I Baptize thee in the name of the Father and of his Son Jesus Christ and the Holy Ghost Perhaps to the intent that the name of Jesus Christ which was odious to the Jews and Gentiles might be advanced into Honour in regard that the Holy Ghost was given in Baptism upon the Invocation of his name Peter Epist 73. ad Jubaian saith Cyprian makes mention of Jesus Christ not as if the Father were to be omitted but that the Son might be joyned to the Father l. 3. against Maximin Bishop of the Arrians c. 17. Hence St. Austin uses this example to weaken his Adversaries Objection where that Arrian gain-says the Holy Ghost to be the Creator because it is said all things were made by the Son If saith he because the Spirit is not nam'd therefore thou thinkest the Spirit of God not to be a Creator by the same reason you may as well say they were not baptized in his name to whom St. Peter speaks Repent and let every one of you be baptized in the name of Jesus Christ because he does not add and of the Holy Ghost nor in the name of the Father because he is not there named But if they were commanded to be baptized in the name of Christ though the Father and Holy Ghost were not mentioned yet we understand that they were not otherwise baptized then in the name of the Father Son and Holy Ghost why dost thou not apprehend when it is said of the Son all things were made by him that the Holy Ghost also though not mentioned is there likewise understood Thus St. Austin Certainly saith Facundus l. 1. to Justin the Emp. c. 3. Bishop of Hermia the Apostles baptized in the name of Jesus though not only of the Lord Jesus that is in the name of the Son only but also of the Father and Holy Ghost And from hence I gather that when Baptism was celebrated the very words consecrated to the celebration of that Ordinance were us'd But in a relation it sufficed to mention only the name of the Lord Jesus to distinguish it from other divings But therefore I believe that of all the three Persons the name of Jesus Christ is only assum'd to denote the new Baptism because we are by Baptism buried with him into Death Yet would it not be said unless the Lord Jesus Christ were one of the Trinity In remission of your
gives us to understand that for the administration of Baptism to a great multitude they chose those places which where well stor'd with Water besides that the bains and purifications of the Ancients principally of the Jews rendered that Ceremony easy and familiar at that time In short we do not find in Scripture that any were otherwise baptiz'd than by Immersion and we are able to make out by the Acts of the Councils and by the Ancient Rituals that for 1300 years together they baptiz'd in that manner throughout all the Churches as much as it was possible for them so to do 42. And they persevered c. That is and they continued assiduously and diligently In the Doctrine of the Apostles That is in hearing the Apostles teaching And in communication of breaking Bread and in Prayers In the Greek And in Communication and in breaking of Bread and in Prayers which the learned Divine Joseph Mede renders And in Communication that is in breaking Bread and in Prayers So that the Conjunction and after Communication is not Conjunctive but Explanatory as frequently in other places Hence the Syriac translates the words And they did communicate in Prayer and in breaking the Eucharist The service of the Ancient Christians baptiz'd according to the Precept of Christ consisted of these three parts hearing the Word publick Prayers under which was by a kind of Synecdoche comprehended Thanksgiving c. 3.1.16.13 Luke 18.10 11. Phil. 1.3 4. and celebration of the Lords Supper Breaking of Bread saith the famous Lightfoot among the Jews signifies that particular action with which Dinner or Supper began but I do not remember that ever I observ'd it apply'd by the Talmudists to the whole Meal And I suspect that what Beza affirms is rather upon trust than upon proof It came in custom says he that their mutual ordinary Food even their Feasts which they often made together were understood under the name of breaking of Bread which if true I must ingenuously acknowledge my own Ignorance but if not true then breaking of Bread both in this and the following 46 verse cannot be understood of ordinary Food but of the Eucharist which the Syriac Interpreter expresses in Terms and the Parallel is that of c. 20.7 1 Cor. 10.16 But there is a Synecdoche of the member in this Phrase for a part of the Lords Supper is set down for the whole as the drinking of the Cup 1 Cor. 12 13. But the breaking of Bread represents the bitter pains which Christ suffered upon the Cross wherewith his body was as it were broken and bruised for such torments in Scripture are called Breakin gs or Fractures Prov. 6.15 Isa 30.26.38.13 Dan. 11.26 c. Whence we collect that the Ceremony of breaking the Bread in the Lords Supper is not a thing indifferent but whereas it tends to set forth the end of the Lords Supper it is altogether to be used according to the Example of Christ and his Apostles See Mat. 26.26 1 Cor. 10.19 11.24 The English Translation is less approved by the learned Mede who refers the Greek word Koinonia to the preceding word Apostolâ—n and translates it The fellowship of the Apostles 43. And fear c. As if he had said They that were not yet Converted by the preaching of the Apostles stood amaz'd and astonished at the Novelty of the Growing Church and the many signs and wonders wherewith the Apostles corroborated the force and energy of their Sermons 44. And all c. As much as to say But all the Believers joyn'd together in brotherly love and converted their Estates which they had in propriety to the common good of all 45. Possessions c. That is The Rich sold what they had to supply the necessities of the Poor They were Jews that did so and none but Jews that did so Shew me the like among the Gentiles when the Gospel came among them Which of all St Pauls Epistles gave any such precept or intimates any such thing But as for the Jews they who once believed in Christ believed also the woful destruction of their own Nation to be within a few years after and therefore they thought good while there was yet time to improve their Lands and Possessions to the best use which they should not many years enjoy And the occasion was now fit at the first preaching of the Gospel and gathering up a Church to Christ to furnish the Apostles and others for this Service and Employment And therefore when the Gospel was also spread among the Gentiles the Apostles were so careful to make collections in the Churches for the relief of the poor Saints in Jerusalem even those who at the first had disfurnished themselves of all and at whose charge as may be supposed the Gospel was at the beginning preached among the Gentiles Serm. 28. upon Prov. 30.8 9. Thus the most learned Joseph Mede See Rom. 15.26 27. 1 Cor. 16.1 2 Cor. 8.9 46. Continuing daily with one accord in the Temple That is they met daily in the Temple with a brotherly unanimity to worship God in publick And breaking bread from house to house The Greek hath Katoikon which the Syriack and Arabick Interpreters take to be opposed to the Temple as if it were singly said at home or inprivate whereas by others it is expounded at several houses that is sometimes at one house sometimes at another Salmasius says That the Ordinance of the Lords Supper was celebrated in the private houses where they feasted together Katoikon is from one house to another as Katapolin is from Town to Town For the Jews eat their Legal Passover every one in his own house in imitation of which Christ instituted his Ordinance and ordered it to be eaten at the same hour of Supper Those Suppers as is well known were called Agapes Love-Feasts whether celebrated in the Church or in the houses of private Persons In both places they were partakers of the Sacrament of Christs Body and Blood after they had supped Hence Agape Love-Feast is taken for the Eucharist itself by an ancient Author who calls himself falsly Ignatius in an Epistle to the Smyrnaeans It is not lawful without the Bishop to Baptize or Celebrate the Love-Feast says he that is the Lords Supper To celebrate private Love-Feasts the richer sort invited the Brethren to their houses and then according to custom celebrated the Lords Supper after the end of the Love-Feast From which Love-Feasts the Cuftom continu'd a long time of blessing and receiving the Eucharist from house to house In the fourth Century it appears to have been still Administer'd by several Bishops and Presbyters in private Houses Which by their last Canon save one did prohibit by the Fathers the Council of Laodicea Ordaining that no oblations should be celebrated in private houses This was in the Year 364. But the Fathers of the Synod of Gangra which was some twenty years before that of Laodicea condemn'd Eustathius because he would
not allow the private Love-Feasts of that sort at which without doubt they received also the Sacrament If any one say they Canon 9. despises these cordial entertainers of the poor at their Love-Feasts who out of respect invited the Brethren to their houses refuses out of contempt to be partakers of such biddings to Supper let him be an Anathema For it is to those private Love-Feasts that the Canon of the Laodicean Council without question has reference forbidding Oblations in private houses For in those Love-Feasts which were only entertainments of private Persons inviting the faithful Brethren to their Houses was also celebrated the Oblation that is the Eucharist For with the Brethren they invited also the Bishops or Elders by whom according to the custom of that time the Bread and Wine was blessed into the Sacrament of the Body and Blood of Christ Nevertheless the Laodicean Canon did not take away the private Love-Feasts but only the custom of Communicating the Lords Supper therein For in the 28 Canon of the same Synod the Clergy and Laity invited to the Love-Feasts are forbid to take any parts of the Victuals that is to say according to the Greek way of speaking to carry any parts home to their own houses So they were not forbid to go to the Love-Feasts but to carry any parts away By the same Council the people were restrained from celebrating their Love-Feasts in the Temples in which publick Love-Feasts most certain it is that the Eucharist was wont to be taken Nehem. 8.10.11 12. These Love-Feasts seem to have their Original from the Sacred Feasts of the Jews Did eat their meat with gladness and singleness of heart That is cheerfully and temperately to refresh and not oppress nature See Tertullian Apologet. c. 39. Some there are who with Chrysostom believe that the Love-Feasts were wont to follow the celebration of the Lords Supper whereas on the contrary it is apparent that the Sacrament of the Lords death concluded the Supper by the custom which remained in Africa upon the Anniversary night of the Lords Supper 3. Can. 29.6 Can. 9. as appears by the Councils of Carthage and by the Epistle of St. Austin to Januarius c. 9. 47. Having favour with all the people That is they were grateful and acceptable to the very strangers who convinced by the splendour of the vertues which they beheld in them applauded those things which they could not yet imitate And the Lord added such as should be saved That is such as had separated themselves from the common impiety of men Daily As much as to say the multitude of those daily encreased who had freed themselves from the snares of Impiety and joyned themselves to the Church of Christ CHAP. III. BVT Peter In the Greek at the same time Peter or as others render it but as soon as Peter At the ninth hour of Prayer That is with us about three of the clock in the afternoon which as it was the ordinary hour of Sacrificing so was it also of Prayer As to the times of Sacrificing thus Josephus Twice every day 14 Antiq. 8. to wit in the morning about the ninth hour the Priests sacrificed upon the Altar As to the hours of Prayer thus Drusius The Ancient Custom was to pray thrice a day Evening Morning at Noon will I pray Psal 55.17 cry aloud Which hours they reckon to be the third sixth ninth The third answers our nine in the morning the sixth our twelve at noon and the ninth our three in the afternoon And that there was no more then three hours of Prayer-time among the Jews Kimchi clearly demonstrates upon Psal 33.8 which also Daniel seems to confirm Dan. 6.10 who was wont to pray thrice a day R. Menachem adds also that the third hour was set apart by Abraham the sixth by Isaac and the ninth by Jacob. Nor shall you find any other distinctions of hours wherein the Scripture makes mention of set Prayers In the third hour the Holy Ghost descended upon the Disciples of Christ Suprà cap. 2. v. 15. Infrà cap. 10. v. 9. In the sixth hour Peter ascended into the upper Room to Prayer and at the ninth hour Peter and John went to the Temple Lib. de Jejun Whence Tertullian notably infers That saving always that there is no time limited but that Christians are at liberty to pray every where and at all times yet that those hours as they were the most remarkable in human affairs dividing the day distinguishing business and made known by publick sound so were they the more solemn for the celebration of Divine Worship 2. At the Gate of the Temple which is called Beautiful This was in the first Circuit of the Temple called the Court of the Gentiles which Herod added to the rest Joseph de bâ—il Jâ—d l. 6. c. 6. It was overlaid with Corinthian Brass which was much more shining and beautiful then Gold 4. Look on us By which words Peter gives to understand that he was to expect the benesit as well from John as from him Hence the lame person is said in the next verse to have given special heed to them as expecting to receive something from them both And so the Miracle of the Cure was by both equally accomplish'd though Peter only spake 6. Silver and Gold have I none That is I have no money at all But what I have That is to say sound and perfect health In the name of Jesus Christ That is by the virtue and power of Jesus Christ This form was us'd in Miraculous Cures and casting out of Devils Mark 9.28 7. The Basis's received strength That is the soles of his Feet which the Latins call vestigia as well as the footsteps or prints of the feet 8. And leaping up he stood It refers to the Prophecy of Isaiah Then shall the lame leap as an Hart Isaiah 35.6 that is with an extraordinary nimbleness Walking and leaping He could not compose himself to an ordinary pace through the excess of his joy Thus speaks a Classical Author Rejoycing Apuleius l. 10. and full of gladness he expressed his joy by jumping 10. Were fill'd with wonder and amazement This would Virgil express thus With minds astonished fixed the stood 11. But when they saw In the Greek and English version But when the lame person that was healed held Peter and John Thus saith Beza it runs in all the Greek Copies that we have seen as also in Oecumenius But the exemplars of the old Edition are here erroneous in two manner of readings For some write but when they saw Others but when they held and these words the lame Man being healed are all left out both by them and by the Syriack and Arabick Interpreters But the Greek word Kratein here does not signify to take hold of but so to hold a thing fast as not to let it escape out of the hand Which argues that the lame
Annotations upon Amos 3.8 21. So when they had further threatned them That is when they had charged them upon pain to forbear speaking and teaching in the Name of Christ How they might That is under what specious pretence Glorifi'd God for that which was done In the Greek gave glory to God We find here the people more rightly judging of Divine things than they who challenged to themselves the chief Authority in Sacred things For the people acknowledges the Miracle and praises God for it The Elders Pontiffs Priests and Doctors of the Law do not only refuse to acknowledge it and go about to deprive it of its deserved praise but also wickedly deem it worthy of punishment 22. Forty years old c. Luke here declares that all whom their passions had not blinded could not but judge this Cure of the Lame person a most wonderful Miracle in regard he had been lame from his Mothers womb for forty years together and upward For Diseases of long continuance are not easily eradicated Insomuch that though they are not natural they at length become a second Nature getting a head and hardning with Age. 23. They went to theirs In Greek as in English to their own That is to the rest of the Christians for no men are so peculiarly the Christians as the Christians themselves A Christian is to a Christian his Domestick his Kinsman his Brother 24. And when they had heard That is the Threats of the Sanhedrin or of the Council of the Chief of the Jews they did not betake themselves to tears nor despond in their minds or despairing of a good Cause did they go about to abandon it but being destitute of Human Aid they betook themselves to implore the Assistance of Heaven believing that then chiefly to begin when the other forsakes them With one accord The consent of pious people and unanimity of mind is of great efficacy in prayer to move God See Matth. 18.19 20. They lifted up their voice With a fervent zeal and a generous ardour of mind To God There are no Arms for Christians to use against the Magistrate when he endeavours to oppress the Truth and the Professors of it by his Authority and Force but Prayers to God for the Magistrate and his Salvation That is to say that through the mijd-changing and heart-converting power of God he may be reclaimed from opposing the Truth Or if he have threatned any thing to the Professors of it to prevent him from putting it in Execution Lord. To whose Divine Power all Beings in Nature are obedient Thou To whose Clemency for succour we thy Suppliants have betaken our selves Art In the Greek and Vulgar English is added God or The God Who c. As if he had said whom the Creation of all things demonstrates to excel in Immense Power and Infinite Strength 25. Who. As if he had said Who to thy demonstration of Power to help hast added thy promise of Assistance that resting upon thy Promise and Power together we may implore thy Aid with certain hope of obtaining it * This is not in the Vulgar English but it is â—n the Greek Original By the Holy Ghost That is foretelling fâ—ture things by thy Divine Instinct and Inspiration Of thy Child That is thy Servant as it is rendred in the common English Translation Why c. As if he had said Why rages the wicked and violent Design to destroy the Kingdom set up of God For it shall prove no more effectual than if a Fly opposed an Elephant or if any one should go about to throw down the Sun from Heaven In the literal sense this is to be understood of the Kingdom of David typifying the Kingdom of Christ David beheld himself encompassed on every side with most potent Enemies the Philistines Moabites Sabaeans Damascenes Ammonites and Idumaeans and beset with powerful Hosts However 2 Sam. 5.15.8.1 c. 10.6 c. David derides the vain endeavours of all their threatning Numbers to deprive him of a Kingdom so firmly assured to him from Heaven But in a Mystical sense the Holy Ghost speaking by the mouth of David reproaches the ridiculous malice of the World for daring to invade Christ and his Church whereas God has ordained by his inviolable Decree though the universality of men both high and low combin'd in an Impious and Nefarious Conspiration oppose Christ and his Church yet all their Fury will come to nothing And that this Mystical sense of the second Psalm belongs to the Messiah both Rabbi David Kimchi Saadias Gaon Jarchi and others acknowledge 26. Stood up c. As if he had said the Princes mentioned in the places last cited 2 Sam. 8.10 wickedly conspir'd against the irresistible Decree of the Omnipotent God 1 Sam. 16.13 2 Sam. 2.4 5.3 and against David solemnly Anointed by the command of God Those Princes were the Type of all those who refusing to be subject to the Lord Christ are violently carried forth to their own destruction to make opposition against God whose pleasure it is to Reign in Christ's person Now David being by the command of God Anointed King was an Adumbration of the Son of God Jesus the Messiah or Christ that is the Anointed by the Eternal Father to the Priestly Prophetical and Kingly Dignity not with Terrestrial Oil Isa 61.1 but with Coelestial Gifts of the Holy Ghost The Kings of the Earth Thus by way of Extenuation he calls those Princes who were Enemies to David and Jesus Christ who was typified by David and to them he opposes God whose dwelling is in the Heavens whose vast Power is not confined to those narrow bounds that limit Human Force 27. Were gathered together As if he had said For these Enemies of David were Types of Herodes Antipas Tetrarch of Galilee Pontius Pilate Governour of Judaea who though in other things there was no good correspondence between them they consented together with Heathens and Jews to the destruction of Christ Luke 23. Child When it is spoken of Jesus Hilary and Ambrose translate the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Son as Erasmus notes upon this place Whom thou hast Anointed That is whom thou hast inaugurated King Priest and Prophet by the Unction of the Holy Ghost Herod and Pontius Pilate By vertue of an Hebraism peculiar to the Scripture they who have a derivâ—d and deputed Power are call'd Kings With the Gentiles That is with the Ethnicks who were either Counsellors with or Officers under Pilate who was the Roman Governour of Judaea And the peoples of Israel The Jews are called the peoples of Israel in the plural number not only because they consisted of the Twelve Tribes each of which constituted as it were a distinct people as Isaac prayed for Jacob Gen. 28.3 and God himself promised Gen. 48.4 But also because they were a multitude equally as numerous as if many Nations had been conjoyned together Judges 5.14 28. To do
slower then that it can express Baptism which is rather a sign both of Death and Resurrection Being moved by this reason I would have those that are to be Baptized to be altogether dipt into the water as the word doth sound and the mystery doth signify John Bugenhagius Pomeranus both a Fellow and Successor in the Ministry of Luther at Wittenburg whom Thuanus and Zanchius witness to have been a moderate very godly very learned Man doth affirm about the end of his Book published in the German Tongue in the Year 1542. That he was desired to be a Witness of a Baptism at Hamburgh in the year 1529. that when he had seen the Minister only sprinkled the Infant wrapped in swathling Clothes on the top of the head he was amazed because he neither heard nor saw any such thing nor yet read in any History except in case of necessity in Bed-rid Persons In a general Assembly therefore of all the Ministers of the Word that was convened he did ask of a certain Minister John Fritz by name who was sometime Minister of Lubic how the Sacrament of Baptism was Administred at Lubec Who for his Piety and Candor did answer gravely that Infants were Baptized naked at Lubec after the same fashion altogether as in Germany But from whence and how that peculiar manner of Baptizing hath crept into Hamburg he was ignorant At length they did agree among themselves that the Judgment of Luther and of the Divines of Wittenburg should be demanded about this point which thing being done Luther did write back to Hamburg that this sprinkling was an abuse which they ought to remove Thus plunging was restored at Hamburg Common Fonts big and large enough were in Ancient times fitted and accommodated to dipping in the which Fonts by Conduits or certain inferior passages the water overflowing upon the Baptized did run away as is manifest even by this memorable History of Socrates 7 Hist Eccl. 17. which we do here bring in A certain Deceiver a Jew by Nation counterfeiting himself to be a Christian was oftentimes Baptized and by this sort of Cheat had scraped together much money When he had deceived many Christian Sects by this Craft for he had been Baptized both by the Arrians and Macedonians having none more whom he could deceive at length he came to Paul Bishop of the Novatians and affirming that he had an earnest desire to be Baptized he prayed the Bishop that he would be pleased to Baptize him himself He indeed praised the Jews will and desire but did deny that he could give him Baptism before he had been instructed in the principles of Faith and besides all this had fasted many days But the Jew who contrary to his wish or expectation was compelled to fast did so much the more urge that he might be Baptized The Bishop therefore not willing to offend him with a longer delay when he pressed and urged him to it prepares the things that are necessary to Baptism And when he had bought a white Garment to the Jew and commanded the belly of the Font to be filled with water he brought the Jew thither as if he were going to Baptize him But a certain secret vertue and power of God made the water suddenly to vanish But when the Bishop and those who were present suspecting nothing of what then was done they did think that the water ran out by some secret passage underneath where it was wont to be let out they fill the belly of it again after they had carefully stopped all the passages And when the Jew was brought again to the Font the water did again altogether vanish Then Paul said Either O Man thou deceivest or has unknowingly received the Sacrament of Baptism before When therefore a great many men flocked together to see this Miracle one that knew the Jew found him to be the self same man that was Baptized before by Bishop Atticus Hereto belongs also what the Maidenburg Centuriators do relate of Rathold 8 Cent. 6. In the Year of the Lord say they 718. Rathold General of the Frisians was brought unto this by the Preaching of Bishop Vulfran that he was to be Baptized When he had entred into the Font with one foot drawing back the other foot asked where the most part of his Ancestors were Whether in Hell or in Paradise And hearing that more were in Hell drawing back his foot that was in the Water It is better says he that I follow the greater part then the fewer And being so deceived by the Devil promising that he would give him three days hence matchless gifts the self same third day he perished with a sudden and eternal death Sigebertus Henry of Erford does relate the same out of the Acts and Monuments of Vulfran chap. 26. Bergomensis says that 't was in the year 729. Hither also pertaineth the History of Constantine who from hence got the Sirname of Copronymus because when he was Baptized in his Infancy he defiled the waters of the holy Font with the Excrements of his Belly in the Year of Christ 720. We have a like example in the Emperor Wenceslaus the Son of Charles the Fourth who was born at Norinburg the 28th of September in the Year M.CCC.LXI For he also is reported to have defiled the water with his Dung when he was Baptized Moreover it is reported that while the water that was to be applied to the Baptism of Wenceslaus was warming the Pastors house by Saint Sebald was set on fire and burned out Which things certainly could not happen if both the Copronymus's the one in the West and the other in the East had been sprinkled and poured with a little water being wrapped up in their swadling Bands and Clouts About the end of the eleven hundredth Year after the birth of Christ Odo Apud Andream S. Michaelis Abbatem in Othonis Actis lib. 2. c. 15. or Otho Bishop of Banberg who first Preached the Gospel to the Inhabitants of Pomerania as Suffridus his assisting Presbyter doth witness When there were three Fonts built he did so order that he himself should Baptize the Male Children alone in one of the Fonts and the rest of the Priests the Women apart and the Men apart What manner of Fonts these were and after what fashion all were Baptized is declared there after this manner The good Father caused the Administration of the Sacrament to be done with so much diligence also with so great neatness and honesty that nothing undecent nothing to be ashamed of nothing ever might be done there which might not please any of the Gentiles For he commanded very big Hogsheads to be digged a little deep into the Earth so that the mouths of the Hogsheads did stand above ground unto the heighth of a mans knee or less which being filled with water it was easy to descend into them And he caused Curtains to be hanged about the Hogsheads upon small Pillars set up and Cords put
when they reprehend the wickedness of Idolatrous People and denounce the Judgments of God against them they never accuse them for omitting Circumcision or keeping of the Sabbath or violating any such like Ceremonies neither do they advise them to keep them but only remember their sins against the Law of Nature For that Covenant did oblige no others besides the Israelites with whom it was made Of this see Isai from ch 13. to ch 22. and Ezek. from ch 25. to the 33. Also Obadiah Jonah and Nahum And moreover when other People were called by the Gospel to the knowledge of the true God God would not oppress them with the burthen of the Ceremonial Law as after ch 15. He that feareth him That is Who fears nothing more then that he should commit or omit any thing by which he should alienate God from him and make him less propitious and favourable to him And worketh righteousness That is And liveth purely and incorruptly He is accepted with him From the favourableness of the accepter not from the worth of the deed or doer This saith Austin is not occasion'd by the weight of mans merit but by the order of the Divine Counsel Hence Paul 2 Thes 1. v. 5. does not say the Faithful are worthy of the Kingdom of God for which they suffer but are esteemed worthy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wit out of the Grace and Mercy of God who will have them reputed such Neither was Christs mind otherwise Rev. 3.4 although he simply and without any restriction calls the faithful worthy to walk with him in white because he esteemed them so by Grace 36. The word which God sent c. Gr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which also is in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the word which he sent That is Which he signified by a Messenger The Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which forms the Accusative Case in such like Constructions is as much as the Pronoun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a Verb Substantive understood and is to be rendred by a Nominative Case Examples make this appear Hag. 2.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXX verbatim for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the word which I have covenanted with you Zech. 7.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Are not those the words which the Lord hath cryed In ch 8.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For these are all those things which I hate 2 Kings 9.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou and I are those who rode on Horseback So in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which saith Ludovicus de Dieu the Rabbins most usual way of speaking confirms who when they would say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is word by word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word which he sent you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies him but is used by them for that is So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly them and is used by the Rabbins for they are The Syriack Translation did well understand the Hebraisin of this place which translates it For this is the word which he sent Declaring Peace by Jesus Christ That is When he had foretold the future peace and the reconciliation of God with Men by Jesus Christ Peter saith Lud. de Dieu seems to have in view that saying of God in Isa ch 56.1 Thus saith the Lord keep ye Judgment and do Justice for my Salvation is near to come and my righteousness to be reveal'd The Peace or Salvation which was at hand by Jesus Christ is there declared but at the same time the word is sent that is the command to the Children of Israel that they should work Justice And so the Children of Israel themselves are taught that those only are truly accepted of God and even all those who study righteousness Because there straight is added Blessed is the Man that doth this and the Son of Man that layeth hold on it Whosoever he be whether Jew or Gentile without any respect of Persons And so he truly says that that which he had said in the 35th verse is the self-same speech which God had long before sent to the Children of Israel when he declared peace by Jesus Christ who was to come He is Lord of all That is Neither is Christ the Lord of one but of all Nations Moses was the Minister of the Law and that to the Jews alone But Christ is the Power of God to give Salvation to every one that believeth to the Jew first and then to the Greek Rom. 1.16 Hither pertains what Paul says Rom. 3.29 Is he the God of the Jews only Is he not also of the Gentiles c. and Eph. 2.14 For he is our peace who hath made both one and hath broken down the middle wall of partition between us c Hence Luke 2.14 At Christs birth the Angels declare peace on Earth to Men at his Resurrection all power both in Heaven and Earth is given him Mat. 28.18 and a little before his departure he commands his Disciples that they should Preach the Gospel to every Creature Mar. 16.15 37. You know c. As much as to say You have heard by fame and report that there is a rumor spread over all Judea which first begun in Galilee since that John Preached Baptism thereby to stir peoples minds to the expectation of Christ For beginning The Causal Particle is wanting in the Greek Text. And indeed deservedly for it is referred to Verbum the word which here is put for the fame or report of Jesus which report is said to have begun in Galilee 38. Jesus of Galilee how God anointed him The Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how is transposed as Rom. 12.3 and the Relative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 him is redundant after the manner of the Hebrews But as for the word anointing saith Beza it is derived from the Custom of the Jews whose Kings Prophets and Priests used to be Anointed Thence it came to pass that they were said to be Anointed by God on whom he had bestowed Gifts and Vertues But here is allusion made to the place of Isa 61.1 cited Luke 4.18 which also David Kimchi by a mystical sense refers to the Messiah With the Holy Ghost That is With the Gifts of the Holy Ghost And with power That is Power of Preaching the Gospel with profit and success Who went about c. That is In three years time he travelled over all Judea that no corner of it should want his good deeds Oppressed of the Devil That is Troubled with desperate Diseases All Diseases saith Calvin are as so many ferula's which God chastises us withal But when God out of his Fatherly Indulgence deals mildlier with us then he is said to smite us with his Hand But in his heavier punishments he makes use of Satan
Augustus Jos 19. Antiq. 4. This Agrippa in the second year of the Empire of Caius Caligula as he passed through Alexandria whose Citizens bearing an inveterate hatred against the Jews were much grieved that any of that Nation should be honoured with the Title of King was plaid upon and scoffed at in the place of exercise by the Satyrs of their Poets And a certain Mad-man named Carabas was brought into the place of exercise who night day used to wander naked through the Streets and so placed that he might be seen by all Then they put a paper Crown upon his Head and a straw Mat upon his Body instead of a Robe for a Scepter one gave him into his Hand a piece of a Reed taken off the ground Having thus adorn'd him with Royal Robes and as Stage-players use transformed him into a King the young Men with poles on their Shoulders waited on him as his Guard then some came to pay their respects to him others desired him to confirm their Priviledges others advised with him about the publick Good After this all the by-standers shouted calling him aloud Marin which name in the Syriack Language signifies Lord. Philo against Flaccus relates these things And thus the King of the Jews was derided by others just as about five years before they had mocked at the Royal Dignity of their true Lord Jesus Christ Stretched forth his hands A Hebraism That is He undertook See Gen. 3.22 Deut. 12.7 Luc. 9.62 To vex certain of the Church Because they oppugned the Rites and Ceremonies of his Fore-fathers of which Josephus saith he was a religious observer lib. 19. Antiq. c. 7. 2. And he killed James The Elder the Son of Zebedy And so he was the first Apostle that was Baptized with that Baptism of blood of which Christ speaks Mat. 20.23 But Clemens Alexandrinus adds from an Ancient Tradition lib. 7. Hypotyposeâ—Ì„n apud Euseb 2. Hist Eccl. 8. and Suidas in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that that very man who had accus'd James when he saw how boldly this Apostle gave testimony for Christ did ingenuously confess that he also was a Christian And as they were both going to the place of Execution he on the way desired pardon of James and James after having paused a while answered Peace be to thee and kissed him and so they both ended their lives by the stroke of the Ax. With the Sword 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 killing with the Sword or beheading was a sort of criminal punishment of the four kinds of death by which the Jews made the guilty suffer as we have noted upon Mat. 20.19 Sanhedrin fol. 3. B. If those who seduce people to a strange worship are but few they are stoned and their goods are not Confiscated But if they be many they die by the sword and their goods are Confiscated James indeed was but one But saith the most famous Lightfoot Herod knew Peter and a great many more who in his judgment did persuade the people to an irreligious worship and he acts with James as he intended to act with the rest 3. But because he saw it pleased the Jews To wit The death of James 4. To bring him forth to the people That is To expose and deliver him to the punishment of a publick death 5. By the Church That is By the Christians assembled from house to house as appears from v. 2. 17. For him That is For his deliverance 6. bound with two Chains Whereas otherwise the Criminal had only one Chain tyed to his right hand which was also tyed to the left hand of the Soldier who had the charge of guarding him as may be seen in Plin. lib. 10. Ep. 30. Senec. Ep. 5. lib. de tranquil c. 10. Augustine also seems to hint the same thing upon the 118th Psalm Two are bound and sent to the Judge a Thief and one bound with him one of them a wicked person and the other innocent both of them tyed with one Chain but yet far enough from one another For the Chain was of such a length as did not hinder their convenient passing along and that there should be no pain and no danger of the Prisoners escaping as the Theodosian Codex phrases it And the keepers before the door kept the Prison Here is described the diligent efforts of Peters Enemies to keep him securely that so the power of God in delivering him might be more manifest 7. A light shined At the approach of the Angel as Luke 2.9 On the apartment That is In that part of the Prison in which Peter was chained which the Syriack Translation calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the house And smiting Peters side As they do who have a mind to rouze any one Quickly That is Without delay 8. Gird thy self That is Gird thy Coat on as the custom was Jer. 13.1 Peter had lain down in his Coat Bind on thy Sandals Dio translates caligas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Soldiers Shoes These sort of Shoes were mostly used by the Jews which the Greek Text calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they cover the soles of the feet and seem to be the same with the Shoes called Dusty because that by reason of their shortness they did not keep out the Dust Cast thy Garment about thee That is Thy outward Garment as those do who are going abroad 9. He wist not c. As if he should say He believed all this to be but a dream because so unlookt for a deliverance did exceed all belief For when those things happen we most wish for we can scarcely believe them to have happened see Gen. 45.26 Job 29.24 Psal 126.1 So when Flaminius by an Herald declared the Grecians Free-men and only liable to their own Laws When the People saith Livy lib. 33. heard the Heralds voice their joy was so great as not to be bounded They could scarce believe that what they heard was real Being amazed they gazed at one another and not trusting their own Ears they fancy'd all but a dream each of them asking his Fellow what his thoughts of it were 10. But passing by the first and the second Watch. The Prison in which Peter was if we may believe Adrichomius was in the Court which encompassed Herod's Palace about for it was Herod's not the Cities Prison where the Kings Soldiers kept Guard Betwixt the Gate of this Prison and the Iron Gate of Jerusalem there were divers Entries which the French call Corps de Garde where used to be Centries And therefore the Aethiopick version is the best And when they had passed the first and second Entry Which opened to them of its own accord That is said to be done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 freely or of its own accord which is done without human care or labour Lev. 25.5 2 Kings 19.29 Wisd 17.6 Mar. 4.28 so the Kingdom of Christ is called a Stone cut without hands Dan. 2.34 That is Fashioned without the labour or industry of Man
Seneca de Ira very often in Suetonius in his Caligula c. He that translated the Canons of Petrus â—lexandrinus into Latine for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be brought away reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having translated it to be choakt that is to be strangled And going down from Judaea to Caesarea Which before was called Strato's Tower of which before ch 8.40 Josephus likewise makes mention of this Journey 19 Antiq. 7. He there abode In the Greek there is an Ellipsis of the Adverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there as also afterwards ch 14.3 20. But he was displeased Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 revolving war in his mind The Cardinal Baronius was of Opinion that Herod was angry with the People of Tyre and Sidon two maritime Cities of Phoenicia situate near the Borders of his Kingdom because they received Peter in his flight But this is uncertain as Tirinus has well noted See what we have said of Tyre and Sidon Mat. 11.20 They came with one accord That is The Ambassadours by the common Appointment of both Nations came to Herod Who was of the Kings Bed-Chamber That is Who had the Office of the Kings Chamberlain Desired Peace c. That is They by their Prayers indeavoured to reconcile the Kings mind unto them because their Country could not be nourished or subsist without the assistance of Judaea Galilee and other Countries under the power and command of Herod From him Gr. From the Royal Viz. Countrey That is From the Countrey subject to King Herod 21. And upon a set day That is On a day appointed for this to wit the second day of those Plays which he exhibited in honour of Claudius Casar So Josephus 9 Antiq. 7. Arayed in a Royal Apparel as Josephus in the same place saith cloathed with a Garment all over wrought with Silver of admirable Workmanship which reflecting the Beams of the Sun shined so bright that all those that beheld him were seized with reverence and fear Sate upon his Throne Gr. Tribunal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place is a certain sort of high seat placed in the Theatre whence Josephus in the lately cited place saith He came into the Theatre Every place saith Grotius that is raised higher than the rest is by the Greeks called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by the Syrians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word the Syriack Translation here uses Made an Oration to them To wit To the Ambassadors of Tyre and Sidon that for the future he might keep those people under 22. But the people gave a shout Foolishly flattering him The voice of a God and not of a Man Josephus thus expresses the meaning of this flattering Acclamation Presently saith he these pernicious flatterers shouting salute him as a God praying that he would be propitious to them That they had hitherto reverenced him as a Man but that now they did acknowledge and confess that there was something in him more excellent than mortal frailty can attain unto And immediately the Angel of the Lord sinote him With a grievous pain about his Heart and Entrails as appears from Josephus 19 Antiq. 7. whose words are these Not long after he looking upwards perceived an Owl perched upon a Cord which he thought was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Messenger of his misfortune whereas formerly he had denounced unto him his felicity and conceived thereupon a most hearty and inward grief and suddenly he was seized with a terrible griping in his belly which began with very great vehemenâ—y For when long ago Herod being bound by the command of Tiberius leaned on a Tree on which an Owl sate a certain German foretold that the face of Affairs changing he should shortly be raised up to the highest Dignity But yet remember saith he in Josephus 18 Antiq. 8. that whensoever thou shalt see this bird again thou shalt die within five days after Therefore Agrippa being near his death called the same Owl 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Messenger of Evil whereas before it was the Messenger of Good Yet Eusebius hath described the mentioned place of Josephus 19 Antiq. 7. about Agrippa going to die without mentioning the Owl as if Josephus meant the Angel by whom Herod is here said to be smitten which is no small oversight The Angel of the Lord. In inflicting Evil God makes use of the Ministry of Angels Exod. 12.7 2 Sam. 24.19 2 Kings 19.35 Because he gave not God the Glory That is Because he had neither reproved nor rejected these impious flatterers as may be seen in Joseph 19 Antiq. 7. God did not punish Herod presently for James's death and the ill treatment of other Christians because in those Actions he might have some pretence of Ignorance and inconsiderate Zeal But for his sinning against the Majesty of the Deity in not hindring those impious flatterers Eaten of Worms In a very Ancient Greek Manuscript of Beza is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as yet alive Josephus saith that Herod was tormented with the Gripes for five days together without intermission Luke tells the cause of those Gripes by the Worms gnawing his Entrails to pieces that being alive he might be sensible he was not a God Hence it was that looking upon his Friends Behold saith he Joseph 19 Antiq. 7. I whom you esteem a God am commanded to leave this life fatal necessity refuting your Lye and I whom you have stiled immortal am by death snatch't away But the Will of the Coelestial Deity must be indur'd Neither have I liv'd obscurely but in such Felicity as all may proclaim me blessed So we read of Antiochus Epiphanes when he was about to die 2 Mac. 9. c. So that Worms in abundance came out of the body of this wicked man and while he was yet living his Flesh dropâ— off amidst his Akes and Torments so that the stench of his Rottenness was noysom to his whole Army So that he who but a while before conceited himself as high as the Stars could not now be carried because of his intolerable filthy smell Then it was that he began to abate his haughty Pride being smitten by an hidden wound and admonished by a Divine Rod to come to know himself since that his Torments every moment grew greater and greater And when even he himself could not indure his own stink he spoke thus It is but just that we should be subject to God and a mortal Man should not in his proud Thoughts equalise himself to him Josephus writes that Herod the Great a little before his death was troubled with crawling Worms about his rotten privy Members 17 Antiq. 8. In the Melpomene of Herodotus Pheretima the Queen of the Cyrenians though living swarmed with Worms In the Boeoticks of Pausanias Cassander the Son of Antipater his skin was fill'd with Water and from all parts of his body yet alive Worms broke out In the Pseudomantes of Lucian the Impostor Alexander died as the Son of Podalirius his foot
sense the same active verb here used is put Mat. 28.19 and its passive Mat. 27.57 They returned again to Lystra Where a little before Paul was assaulted with stones And to Iconium Whence above v. 5 6. they fled for fear of danger And Antioch Of Pisidia whence they were expelled above chap. 13.50 22. Confirming Gregory the great saith excellently lib. 31. Mor. in Job c. 15. Behold Paul was overwhelmed with stones yet he is not removed from preaching the truth He may be killed but he cannot be overcome He is cast out of the City as dead but he is found another day within the City an unhurt preacher of the Gospel O how strong is infirmity within this man O how conquering his torment O how masterly is his patience By the repulse he is stirred up to dispute by stroaks he is raised up to preach the Gospel he is refreshed by his torment to drive away the wearisomness of his labour Through much tribulation c. As much as to say Whoever enters into the Kingdom of God or labours to live according to the Gospel stirreth up the worlds hatred against himself therefore must lie in the way of many yea grievous vexations Which appeared in the Author of this way of living even the Lord Jesus Christ himself who foretold that the same should befall his followers Mat. 10.17 18.23.34 Joh. 16.33.17.14 23. And when they had ordained Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when with swetched out hands they had ordained or chosen by votes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifieth to choose with the hand stretched forth When Assemblies for choosing of Magistrates were to be kept they appointed one whom they thought the most fit for that Dignity and having produced him upon the Theatre his name was proclaimed by a Cryer and it was said to whomsoever this seems good or pleaseth let him lift up his hand and then such as approved of the Election by lifting up their hands testified that the man Elected seemed to them a fit man to bear the Office of a Magistrate but they who disapproved it kept in their hand which Party soever had the greater number had the Election decreed accordingly Hence came that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he who became Magistrate by such suffrages was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Elias the Cretian doth testify upon Gregory Nazianzen Orat. 3. and Zonaras upon the Canons of the Apostles teacheth us that first the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did signify the suffrages but afterwards the Ancient Rites being abolished was used for Consecration In this sense the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken 2 Cor. 8.19 Elders Famous Frederick Spanhemius in his Isagogick Epitome to the History of the New Testament The Bishops saith he which were ordained in every Church were so called from the care 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of overseeing as the same are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders from their age gravity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pastors from their Office of feeding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctors Ministers from their Office of teaching ministring to Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set over Governors from their right to govern Compare below ch 15.2 4 6.20.17 28. Tit. 1.5 7. 1 Thes 5.12 Irenaeus in his Epistle to Victor Bishop of Rome in Eusebius lib. 5. hist Eccl. ch 26. The Elders who before Soter governed the Church that you now govern were I say Anicetus Pius Hyginus Telespore Sixtus Irenaeus calls them Elders every where whom others do frequently call Bishops to whom he attributes the government of the Church of Rome Also Victor himself in an Epistle under his name to an unknown Desiderius Bishop of Vienna in France expresseth himself thus As thy fraternity hath been taught by the Elders who did see the Apostles in the flesh and who governed the Church until thy time And had prayed with fasting See what we have said above ch 13.3 They commended them to the Lord. To wit To be protected 24. And after they had passed through Pisidia See what we have said above ch 13.14 They came to Pamphylia See our Commentary above ch 2.10 25. And when they had preached the Word in Perga As much as to say And when they had preached Christs Gospel in Perga of which City see our Notes ch 13.13 They went down into Attalia The City Attalia having its name from Attalus Philadelphus its builder is by Strabo mentioned among the Cities of Pamphylia Geog. l. 14. 26. And thence sailed to Antioch The Metropolis of Syria Whence they had been recommended to the grace of God c. As much as to say Whence having gone forth to preach the Gospel they were recommended to God by the prayers of the Church that he would put forth his grace to advance the labors of the Apostles of the Gentiles whom himself had appointed See above ch 13.3 27. Had gathered the Church together Of Christians dwelling at Antioch They rehearsed Even as such who return from an Ambassage use to give an account of what they have done All that God had done with them An Hebraism the meaning whereof is all that God did to them To wit What grace he conferred upon them how great help and strength was present with them in converting men and working miracles 28. And there they abode long time To wit At Antioch With the Disciples That is Christians See what we said above ch 11.26 CHAP. XV. 1. AND. That is then at that time Certain men Of the Jews professing Christianity whose Ring-leader herein Philastrius and Epiphanius say was Cerinthus De Haeres c. 87. Here 's 28. a Disciple of Simon Magus and of Carpocrates Which came down from Judaea viz. To Antioch the Metropolis of Syria These Persons the Apostle Paul Gal. 2. v. 4. calls in the Greek Text Irreptitious false Brethren that is false Brethren brought in unawares and who came in privily to spy out the Liberty of the Church Taught the Brethren To wit Those of the Gentiles which were converted to Christ Except ye be Circumcised after the manner of Moses That is according to the Rite prescribed by God to Abraham which Moses describes Gen. 17. v. 10. And again Commands Lev. 12. v. 3. Some Books here have it Except ye be Circumcised and walk after the manner of Moses So that other Ceremonial Laws of Moses might be understood to be added to which they bind themselves whoever they be that are Circumcised to obey the Law of Moses See Gal. 5.3 Ye cannot be saved That is obtain Eternal Salvation 2. When therefore Paul and Barnabas Who had rightly instructed the Gentile Converts in the Doctrine of Christian Liberty and taught that they were not bound to Circumcise themselves Had no small Dissension and Disputation with them To wit those rigid Persons who burning with too great a Zeal for the Ceremonial Mosaical Laws contended that Christians were not freed by Christ
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is Translated to Preach signifies saith Grotius to pronounce with a loud voice like a Cryer As Exod. 32 5. Mat. 3.1 and elsewhere often In the Synagogues By these the Religious Assemblies of the Jews are vulgarly signified yet Grotius thinks that here it may be understood of the Christian Congregations as James 2.2 Theophilus of Antioch speaks thus Synagogues which we call Churches Every Sabbath-Day It was the ancient manner of the Christians which amongst the Moscovites or Russians the Syrians and Melchites and Abyssines yet continues to meet together no less on the Sabbath-Days commonly called Saturdays than on the Lords-days Vulgarly called Sundays So the Author of the Constitutions Apostolical under the Name of Clement Bishop of Rome L. 7. Ca. 23. injoyns The Sabbath Day and the Lords Day keep ye Festivals or Holy because that is dedicated to the memory of the Creation this of the Resurrection Constantine the Great as Eusebius Witnesses in his Life L. 4. Ca. 18. Ordained That all who lived in the Roman Empire should on the Days called by the Name of our Lord rest from all work and should also in like manner keep Holy the Sabbath-days Gregory Nyssenus in his Oration against those that took Reproofs unkindly With what Eyes canst thou behold the Lords-day who hast despised the Sabbath Dost thou not know that these days are Brethren So that if thou undervaluest one thou offendest the other Asterius Bishop of Amasea in his Homily of Divorce The joyning together and Concourse of these two days is Famous amongst Christians of the Sabbath I mean and the Lords-Day which in a Circle returning time brings about every Week For as Mothers and Nurses of the Church they both Assemble the People and cause the Priests to sit down together to teach them and so both lead and impel as well the Disciples as their Teachers to the care of Souls Socrates in his History L. 10. Ch. 22. Witnesseth That all the Churches every where throughout the World do as duly as the Weeks come about Celebrate the Divine Mysteries on the Sabbath-Day except only the Church of Rome and that of Alexandria And in his 6th Book and 8. Ch. speaking of the Tumults which the Arians stirred up at Constantinople in the time of John Chrysostome saith When the Feasts of every Week came to wit the Sabbath and the Lords-day in which Assemblies use to be held in the Churches c. Sozomen Lib. 7. Ca. 19. Some meet together on the Sabbath-day and likewise on the first day of the Week as at Constantinople and amongst most other Christians But at Rome and Alexandria they do not do so Anastasius of Nica The Sabboth and the Lords day L. Quaest q. 77. are Days Holy and Festival Neither is it lawful on them to fast Theodorus â—alsamon The Sabbath-days are by the Holy Fathers almost in all things made equal to the Lords days Hence it came to pass That as on the Lords days there was no fasting as being Days of Rejoycing as the Gangrensian Synod teaches Can. 18. So neither on the Sabbath-days except on one only which was that before Easter In the Canons of the Apostles as they are called which tho Learned Men know they deserve not that Title yet they must be confessed to be ancient the 65th Canon runs thus If any Clerk shall be found Fasting on the Holy Lords-day or on the Sabbath except one only which next precedes the Paschal Solemnity on which Christ laid in the Sepulchre let him be deposed or degraded but if he be a Layman let him be with-drawn from or Excommunicated Ignatius in an Epistle to the Phillipians goes higher If any one shall Fast on the Lords-day or on the Sabbath-day save only on the Sabbath before Easter He is a Murtherer of Christ And to omit for Brevity the rest of the Testimonies of Antiquity Tertullian in his 4th Book against Marcion saith That the Sabbath-day from the beginning of the World had this Priviledge to be free from Fasting Therefore when Justin Martyr and Tertullian deny that the Patriarchs before Moses did Sabbatize it is to be understood not of their assembling together on that day but of a strict rest during all the day Ignatius in his Epistle to the Magnesians Let us not Sabbatize after the manner of the Jews enjoying Idleness For he that Works not let him not eat and in the sweat of thy Brows thou shalt eat thy Bread say the sacred Oracles But let every one of you Sabbatize spiritually applying your selves with Joy to Meditation on the Law of God rather then to indulge the Body with rest admiring the Works of God not Eating or Drinking superfluously and walking Proudly or pleasing your selves with Dances and unreasonable Frolicks And after the Sabbath is over let every Christian keep Holy the Lords-day Origen Hom. 23. on Numbers It is necessary that every Holy and Righteous Man should also observe the Feast of the Sabbath But what is that Feast unless what the Apostle saith Hebr. 4. There remaineth therefore a Sabbatisme that is a keeping of the Sabbath to the People of God Therefore leaving the Judaical Observation of the Sabbath let us see how a Christian ought to keep the same On the Sabbath-day nothing ought to be done of all Worldly Works Therefore if thou dost forbear secular Imployments and dost nothing Worldly but spendest the times in spiritual Exercises coming to the Church hearing the Divine Scriptures read and handled Imploying thy thoughts on Heavenly things careful of thy future Hope and having the approaching Judgment before thine Eyes shall have a regard not to things present and visible but to those that are future and invisible This is the true observation of a Christian Sabbath But on the Sabbaths in the Assemblies of the primitive Christians the Holy Scriptures of the Old Testament were wont to be read to the People even as amongst the Jews Which Custom the Synod of Laodicea which was held about the year 364. altered establishing that on the Sabbath-days the New as well as Old Testament should be read Can. 16. 22. Then it pleased c. As if he should say All that were present at this Jerusalem Council approving the Sentence of the Apostle James as most equitable That it might forthwith be put in Execution and the strife kindled at Antioch which easily might spread it self to other Churches be happily Composed by common Consent Judas and Silas Men of principal note and Authority amongst the Brethren and of whom there was no suspicion that they were more addicted to either Party in this Controversy were chosen that they might go along with Paul and Barnabas to Antioch and carry thither the Epistle of the Synod With Paul and Barnabas Since they were as it were one Party in this Controversie touching the Observation of the Mosaical Rites and to some might be suspected as less Impartial it was not thought so fit that they should
the East with Bithynia upon the South with Asia Proconsular or Asia properly so called Ptolomy makes also the European Mysia double the higher and the lower but the European Mysia is more properly called Moesia They essayed to go into Bithymia Buhynia is a Region of Asia the lesser which making one Province with Pontus Pontus lying Eastward of it and Bithynia Westward it is bounded upon the North by the Euxine Sea upon the East by Galatia upon the South by Asia properly so called upon the West by the Propontis Bithynia saith Thomas de Pinedo is a Region upon Pontus of old called Cronia then Thessalis then Meliande as witnesseth Plinius in which Author I think Mariandyne ought to be read for Maliande Lib. 5. Ch. 32. for so was Bithynia called of old as Eusebius telleth in his Chronical Canon where at number 594 are these following Words Bithynia was built by Phoenix being first called Mariandyne Vpon which place Scaliger to whom few are like in erudition saith that it is not well said in Latin Condere Bithyniam but his Opinion deceived him for the Phrase is common both among Greeks and Latins as I have noted else where I will not therefore make needless Repetitions lest I become wearisome to my Reader Servius saith also that Bithynia was called Bebricia Aeneid l. 5. v. 537. Plinius the younger governed this Province with a Proconsular Power under Trajan The most famous Cities in Bithynia were Nicomedia Lib. 17. c. 13. which Ammianus Marcellinus calleth the Mother of the Cities of Bithynia Nice famous for two Councils called by Strabo the Metropolis of Bithynia and Chalcedon where was a Council celebrated of six hundred and thirty Bishops Lib. 12. Geogr. A. C. 451. But the Spirit suffered them not As much as to say But the Lord Jesus Christ revealed to them that he would not that at that time they should go to Bithynia 8. Came down to Troas Troas is thought by some to have been the Mediterraneous part of Phrygia whose chief City was Ilium called Troy but others think that the Town is noted bearing the name of the same Region of which Plinius The chief place of Troas was Amaxitus 5 Nat. Dist 30. then Cebrenia and Troas it self called Antigonia now Alexandria a Colony of the Romans It seems it may be gathered from Ch. 20. v. 6. and 2 Tim. 4. v. 13. that it was this City Troas Paul came thither to preach the Gospel of Christ as is clear 2 Cor. 2.12 9. There stood a man of Macedonia and prayed him saying That is there appeared as it were the likeness of a man cloathed with a Macedonian Garment and speaking in the Macedonian Language Come over into Macedonia and help us To wit by the preaching of the Gospel of Salvation Macedonia one of the largest Regions in Europe is bounded upon the East with the Eugean Sea upon the South by Thessaly and Epirus upon the West by the Ionian Sea upon the North by Mount Scardus and Orbelus It is said to have taken its name from Macedo the Son of Jupiter begotten by Thyia Deucalion's Daughter It was also called Ematia and Macetia whence its Inhabitant is called Macetes and if it be a Woman Macetis The most famous Cities of Macedonia were Thessalonica for its bigness Ege for the Sepulchers of the Kings and Pella for Alexander's Birth The most famous of its Rivers was Strymon of its Mountains Athos which because it is situate between Macedonia and Thrace it is by some annexed to Thrace The Kings of Macedonia boasted that they have descended of Hercules Hence in stead of a Crown and Kingly Purple they appeared crowned with the skin of a Lion's head in which Ornament they delighted more than in any precious Stones This Kingdom began to flourish in King Caranus it was inlarged by Philip Alexander the Great 's Father but it increased to such Greatness under Alexander himself that he subdued Asia Armenia Iberia Cappadocia Syria Egypt India Phoenicia Media and Persia and at length all the East and India At last it decayed under Persous the Son of Philip who being overcome by Paulus Aemilius the Consul lost his Kingly Dignity together with his Kingdom such a difference of Fortune these two men shewed both Philip's Sons the one like Lightning conquered all those Nations but the other lost the Kingdom it self and was carried Captive with his Wife and Children to Rome by Aemilius and since Macedonia was reduced to the form of a Prefecture as Plinius relâ—tes 4. Hist Nat. 10 10. Immediately we endeavoured From this and many places following it appears that Luke who wrote those Acts of the Apostles did attend Paul as his Companion from Troas if not from Antioch Assuredly gathering The Word in the Original saith Hesychius signifieth conferring That is saying one to another Ludowic de Dieu saith that the Word is also rendred by Hesychius to make to joyn to induce in Love and Assent in which signification it is also taken intransitively as in Plato de Repub. lib. 6. according to the Interpretation of Budaeus and so the Greek Word may here be fitly rendred consenting unanimously determining To preach the Gospel unto them To wit to the Inhabitants of Macedonia 11. We came with a straight course The Greek hath it We sailed with a prosperous wind As below Ch 21. v. 21. To Samothracia Samothrace is an Island in the Aegean Sea bordering upon Thrace not far from the mouth of the River Hebrus with a City of the same Name The Latins frequently call it Samothracia as Virgil. 7. Aeneid v. 207. This Island was before called Dardania from Dardanus the Son of Jupiter begotten by Electra who because of his Brother Jasius whom he had killed fled thither from Italy It was also called Leucadia because it appears whitish to the Spectators afar off Afterward Thracia from the Thracians that inhabited it And lastly it was called Samothracia because that after the Thracians the Samians dwelt therein Plinius saith that this Island was the fullest of commodious Harbors of any of the rest 4. Nat. Hist 12. and is raised up upon the Mountain Saoce Lib. 10. wherefore it was also called Saocis saith Hesychius Strabo saith likewise it was called Melite and Samos But at this day it is commonly called Samadrachi The Sacrifices of the Samothracians were most famous amongst the Ethnicks of old the Ceremonies of which Plinius calleth most Holy Lib. 36. Ch. 5. Therefore Germanicus in Tacitus was taken with desire of seeing the Sacrifices of the Samothracians Lib. 2. Anal. but the North winds crossing him made him change his purpose The Samothracians were called the Kinsmen of the Romans because Dardanus carried away the Houshold-Gods from Italy to Samothrace and from thence to Phrygia which afterwards Aeneas carried back from Troy to Italy saith Servius The Samothracian Rings were likewise famous Aeneid 3.12 which were either all Iron but overgilded
that they might procure hatred to these Innovents The Macedonians had no such respect for Religion much less for the Jewish that for its cause they should forthwith drag Persons unknown to the slaughter the Jews then catch at the pretence of Treason to oppress these Innocents with the Odiousness of that Crime alone Neither doth Satan cease to this day to spread such mists before mens dazled eyes The Papists know very well and are sufficiently convinced before God that it is more than false which they lay to our charge That we overthrow all Civil Government that Laws and Judgments are taken away that the Power of Kings is subverted by us And yet they are not ashamed to the end they may make the whole World to hate us falsly to report us to be Enemies to publick Order For we must note that the Jews not only alledge that Caesar's Commands were violated because Paul and Silas durst presume to innovate somewhat in Religion but because they said there was another King This crime was altogether forged Moreover if at any time Religion force us to resist tyrannical Edicts which forbid us to give due honour to Christ and due worship to God we may then justly say for our selves that we do not violate the Power of Kings For they are not so exalted that they may endeavour like Gyants to pull God out of his Throne That excuse of Daniels was true that he had not offended the King while yet he obeyed not his wicked Commandment neither had injured mortal Man because he had preferred God to him So let us faithfully pay to Princes their Tributes let us be ready to any Civil Obedience but if not content with that degree they would pluck out of our hands the Fear and Worship of God there is no reason why any should say we despise them because we make more account of the Power and Majesty of God King To wit of all humane kind For saith Grotius the Christians called Jesus Lord which frequently occurrs in this Book most frequently in Pauls Epistles But this word in the Greek is the same with that that is rendred King Rev. 1.8.15.3.17.14 Another King To wit â—â—n Caesar Who saith the same Grotius called himself Lord of the World 8. And they troubled As much as to say By these false accusations against Paul and Silas they both raised a suspicion in the People who were gathered together in the Court and in the Magistrates before whom they were accused 9. And. This Particule which otherwise is a Copulative is here taken for the Adversative Particule but as it is often elsewhere When they had taken Security That Paul and Silas should appear in Judgement when ever it should be needful Of Jason Paul and Silas's Host And of the others Christians to wit who v. 6. together with Jason were drawn before the Magistrates of Thessalonica They let them go That is suffered them to go free 10. But the Brethren That is the Christians who lived in Thessalonica Immediately Lest the incensed People stirred up by the perverse Jews should use Violence and Force upon Paul and Silas Sent away Paul and Silas by night unto Beraea That is in a Clandestine way having taken the advantage of the darkness they led and accompanied them out of the City that they might pass to another City of Macedonia called Beraea The Macedonick Beraea lyeth betwixt Thessalonica and the Candavian Hills which divide Illyria from Macedonia near the River Lydia in the Region of Emathia This City is now commonly called Veria for so do the present Greeks pronounce it The Turks call it Boor 4 Nat. hist 10. as Leunclavius saith Plinius among the Cities of Macedonia reckons Pella in the first place the Country of Philip and Alexander the Great Kings of the Macedonians secondly Beraea Who. Paul and Silas Coming thither To Beraea Went into the Synagogue of the Jews To try if they could convert any of the Beraean Jews to Christ 11. These The Jews dwelling in Beraea Were more noble then those in Thessalonica That is they surpassed the Thessalonians in excellency of Disposition and Nobleness of Mind In that they The Jews of Beraea Received the word of God with all readiness That is with bended ears and ready minds they attended the Gospel Preached by Paul And searched the Scriptures daily That is searching out most diligently the meaning of those things which were foretold of Christ in the Law and in the Prophets Whether these things were so That is that they might see through it whether what was Preached by Paul concerning Jesus did agree with the written Oracles of Moses and the Prophets concerning the Messias Yea as Cyril Bishop of Jerusalem saith excellently Catech. 4. nothing of the Divine and holy Mysteries of Faith ought to be delivered by Guess without Scripture Authority nor be spoken upon meer probability and dress of Words Hence it is clear against the Papists that there is no blind obedience owing to the Pastors of the Church but that they indeed are to be esteemed noble among Christians who diligently examin by the Testimony of the Holy Scripture what ever is Preached by their Pastors We pretend to no blind obedience due to Church-mens directions and account them nohle Christians who search and try all they say by that test of the Scriptures saith that Man of a most solid Judgment and in defending the Principles of the Orthodox Faith against Popery and Irreligion short of none the most Religious and most Learned Gilbert Burnet Doctor of Divinity In his excellent Book entitled the Mystery of iniquity unvailed to whose large Charity to the Poor and Strangers I profess myself greatly indebted 12. Therefore many of them Believed As much as to say But when the Jews of Beraea had by this Scrutiny of the Scriptures discovered the most marvellous Harmony and Agreement of Paul's Doctrine with the Prophesies of Moses and the Prophets a great many more of them believed the Gospel Preached by Paul and acknowledged Jesus to be the Messias promised in the Law and in the Prophets than of the Thessalonians born Jews And also of honourable Women c. As much as to say Yea and very many honest and respected Ethnicks of both Sexes at Beraea believed in Jesus Christ 13. The Jews Obstinately resisting the Word of God or the Gospel Preached by Paul And stirred up the People Against Paul at Beraea 14. And then immediately c. As much as to say But the Christians at Beraea that Paul might be delivered from the snares of the unbelieving Thessalonian Jews took care to convey him to the Sea Coast entring into a Ship as if he were to sail from these Regions while Timothy and Silas abode at Beraea that they confirm in the Faith these who were newly converted But what Luke did or where he was at that time since he himself is silent is rash to conjecture To go as it were to the Sea The Syrian
Constantine the Great did begin to build sumptuous Churches to God then also in place of that one Wooden Table almost in every Church of God there was one of Stone erected which yet served for the same use that the Wooden Table did before With this Inscription to the unknown God The God of the Jews was by the Gentiles called Vnknown because he had no name by which they knew him It was not lawful commonly to pronounce the sacred name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which the Jews called him Hence he is called by Lucan in his second Book of the Pharsalian War the uncertain God By Trebellius Pollion in the Life of Claudius Moses his uncertain Deity By the Ethnicks in Justin Martyr in his Paraenesis to the Greeks altogether hidden By Caius Caligula in Philo Lib. de Legatione ad ipsum the unnamed God And by Isaiah the Prophet himself Ch. 45.15 A God that hideth himself As the Inhabitants of Mount Carmel in Tacitus Hist Lib. 2. Cap. 78. gave neither an Image nor a Temple to this God but only an Altar and Reverence So also saith Vsher the Athenians did place their Altar of Piety in the middle of their Town without any Image as Statius saith in the twelfth Book of his Thebaids The Author of the Dialogne whose Title is Philopater and by some is ascribed to Lucian Swears by the unknown God which was in Athens and at the end of the same Dialogue he saith We having found an unknown God at Athens and Worshipping with hands spread out to heaven to him we will give thanks Him therefore c. As much as to say Therefore that Deity which confusedly known ye Worship I declare to you distinctly and clearly to be God the Maker and Governour of this Worldly Fabrick 24. God c. As much as to say This true God who created and made Heaven and Earth and produced all things that are contained within the compass of Heaven and Earth seeing he is Lord of this Universe as of his own work cannot be inclosed in Temples made with mens hands as the Earthly Kings are in the Palaces wherein they dwell See what is cited out of the Greek Poet Euripides in the Latin Edition of this Commentary Dwelleth not in Temples made with hands See what we have said above Ch. 7.48 The ancient Chistians called the places of their Meetings Churches Conventicles Dominica Oratories Basilics and Gods houses But they gave the name of Temple commonly to the Idols places only although Lactantius calls the Temple of God 5 Instit 2. a building dedicated by the Christians to Religious Worship S. Jerome in his Epistle to Riparius saith of Julian the Apostate that either he destroyed the Basilics of the Saints De Idolo Cap 15. Coron Militis Cap. 11. or turned them to Temples And Tertullian he is said to renounce the Temples who hath renounced the Idols 25. Neither is he worshiped with Mens hands as though he needed any thing That is neither do Religious Men offer their worship to God as it were with their hands as if he had need of that Worship but because it is a humane duty The same is the meaning of Psal 50. v. 10.11 12 13. Seeing he The meaning is seeing he by his free bounty is the cause of Life to all living and supplies them with abundance and Plenty of all things that nature wanteth Life and Breath That is the breath of Life as is clear from Gen. 2.7 God saith Grotius the Father of Spirits Numb 16.22 that is the Author of Life to all Living especially to Men as having like God gotten the Dominion of themselves and of other things 26. All Nations of Men. To wit as Lactantius saith 6. Instit 10. We are all sprang of one Man whom God made For to dwell on all the face of the Earth That is that Men being multiplyed and dispersed over all the Regions of the earthly World should inhabit all the Parts of the habitable Earth See Gen. 11. v. 8. One Man saith Lactantius in the forecited Chapter was made by God and by this one the whole Earth was filled with Mankind And hath determined That is having determined the times wherein every People were to inhabit every Region which cannot be prevented nor passed over 27. Seek the Lord. As much as to say God by Creating Men and distributing the Earth to them to dwell in proposed this end to himself that Men should seek God who is Lord and Creator of Heaven and Earth and of all things that are in them To seek the Lord is nothing else but by worshiping of him earnestly to seek his Grace and Favour and to indeavour to be reconciled to him as appears from these words of the Epistle to the Hebrews Heb. 11.6 He that cometh to God must believe that God is and that he is a rewarder of them that diligently seek him If happily they might feel after him That is if happily they might fix upon God who being by his nature incorporeal yields himself and his Goodness so many ways to be felt and injoyed that he seems as if made bodily in aspectable things to make himself in some measure known even by feeling And find him That is and seeking after him find him To seek after God saith Curcelleus in his dissertation of the necessity of the knowledge of Christ Numb 19. is the same as to give him due Worship and Honour Witness that of the holy Writer that he is a rewarder of them that diligently seek him Heb. 11.6 And to find him is to be partaker of his favour as the Prophet sheweth when he saith Isay 55.6 Seek ye the Lord while he may be found call upon him while he is near Though he be not far from every one of us As much as to say tho he be so near us with his benefits that he does demonstrate that he is easily found if we shift not the pains of seeking after him 28. For in him we live and move and have our being This Phrase In him is an Hebraism signifying no more than by him As when the Pharisees charged Christ that by the Prince of Devils he did cast out Devils The vulgar Latin hath it Matth. 9.24 12.24 In the Prince As also below v 31. he is to Judge the World by that man whom he hath appointed there it is also In that Man meaning our Lord Jesus Christ The meaning then is by Gods Power we are Created and being Created are preserved nourished sustained and enjoy what is sufficient both for Necessity of Life and Pleasure As certain also of your own Poets have said He mentions many of them because In Homer Hesiod Menander Callimachus Pindarus are somethings which make to this purpose But Paul being a Cilician cites only the words of his own Countryman Aratus the Cilician For we are all his Off spring This half verse is read in
of the Romans in his Oration for the Maâ—ilian Law calls the light of all Greece was a City of Achaia or Peloponnesus for Peloponnesus was contained in Achaia situated in the Isthmus wâ—â— took its name from it the Greeks call any narrowness of ground betwixt a Peninsula and the main Land an Isthmus but it was by way of excellency said of the Corinthian or Peloponnesian wherein Plays were celebrated to Neptune This City of Corinth was Famous for two Ports of which the one was called the Port of Lechea the other of Cenchrea the one was used to traffick with the Europeans the other to negotiate with the Asians the former layd near the Ionian the other the Aegean Sea therefore it was called by the Latins bimaris by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 its Castle was called Acrocorinthus For as Strabo reports it was a Hill so incompassed with Walls Lib. 8. that it was as useful as a Castle There was Pyrene a Fountain Sacred to the Muses This same City was formerly called Ephyra Authors do not agree about its builder though Plutarch in his Book of the Malice of Herodotus calls it the City of Glaucus as if it had been built by Glaucus of whom mention is made by Stephanus In 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having by its trading acquired great Riches it was by the Father of the Poets surnamed the Rich Iliad 2. by 〈◊〉 it is called Blessed Corinth the threshold of Neptunes Iâ—â—hmus â—â—â—ous for young Men. By its riches it became to such an excess that hence arose that Proverb It is not every one that may sail to Corinth But the Corinthians were always much addicted to Whores esteeming this so far from being base that Whores were admitted to their publick Prayers and it was a part of their Prayer that the Gods would increase the number of the Whores and their Income Some also vowed to bring in more Whores as we have it from Athenaeus and Aelianus There Lais exacted the tribute of her Lust of all Greece prostituting her self for ten thousand Drachmaes who when she died had a Tomb made Famous with the Verses of all the Poets And hence it is that to play the Corinthian is commonly among the Greeks to Whore And a Corimbian Maid with Plato is one that Prostituteth her self The Scholiast of St. Gregory of Nazianz upon his first Oration against Julian notes that there were always most Famous Whores at Corinth Aelianus also saith that the Corinthians were Drunkards Pride useth to accompany Riches which Plutarch observes was very great at Corinth It was always their Language the Corinthian born of Jupiter will not suffer these things This their pride when it had puffed them up even to contemn the Roman Name brought Ruin upon them L. Mummius having vanquished them But the City being repaired by Julius Caesar as Strabo and Diodorus Siculus in his Fragments saith In a very short time as their Riches returned to them so did their Vices The Studies of Philosophy of old slourished there Periander Prince of the City being râ—ckoned among the seven wise men of Greece and Diogenes the great derider of the opinions received among men being much conversant there 2. And found a certain Jew To wit by birth but now a Christian by Religion as is clear from what follows Born in â—ontus A Region of Asia near the Sea which they call the Euxiâ—â— Sea Latâ—ly come To wit to Coriâ—â—h From Italy Italy is a most famous Region in Europe It hath the Name of Italus a certain King of the Arcadians as saith Thucâ—dides being sormerly called Ausonia Aâ—sonis Hesperia Saturnia Lib. 6. Latium and Ocnotria it hath for its bounds upon the North the Alps upon the East Arsya a River of Histria and the upper Sea which also is called the Adrâ—â—tick Sea upon the South the lower Sea or the Tyrrbenian and Tuscan Sea upon the Fast again the Alps even to the Mediâ—â—â—â—an Sea Italy saith C. Julius Solinus was spoken of with so much care by all especially by Cato Cap. 8. that now nothing can be found which the diligence of ancient Authors did not take before having so large a subject for praising its excellent ground while the most excellent Writers consider the wholsomness of its places the temperateness of its Air the fruitfulness of its ground the warmness of its Hillocks the thickness of its Woods harmless Forrests the increase of its Vines and Olives its Folds Herds so many Rivers so great Lakes the banks of Violets bearing twice a year and among other things the Mount Vesuvius which burneth and casteth out Flame Baias with its warm Fountains so frequent Colonies the continual beauty of new Cities so splendid Ornament of ancient Towns who were first built by the Aborigines the Aurunci Pelasgians Arcadians Sicilians and afterwards by the Strangers of Greece and at last by the Roman Conquerors To all these advantages of Italy is opposed the crime of Debauchery with Males saith Thomas de Pinedo in his notes upon Stephanus de Vrbibus Nicolaus Leonicus saith De Var. Hist Lib. 3. Cap. 25. that the Italians by the long warlike expeditions forced of necessity were the first that abused Males But I think this Vice had its rise from the Greeks Lib. 1. Cap. 135. seeing that Herodotus saith that the Persians being taught by the Grecians were given to love Boys from them its probable this Vice hath crept in among other Nations though Vices are also learned without a Master With his Wife Priscilla This eminently Pious Woman and her husband Aquilâ— born in Pontus are mentioned with commendation Rom. 16.3 1 Cor. 16.19 See also 2 Tim. 4.19 Because that Claudius had Commanded The fifth Emperor of the Romans a doltish man who was altogether governed by his Wives and the Servants he had made free All the Jews to depart from Rome Under Jews were also comprehended Christians born of Jews The Jews saith Suetonius making dayly Tumults Chrestus stirring them up In Claud. Cap. 25. were by Claudius expelled out of Rome If I mistake not saith Bishop Vsher Suctone only makes mention of this Chrestus for that here he meant Christ our Lord from whom he elsewhere names the Christians I cannot as yet perswade my self From the latter part of this Book of the Acts of the Apostles we may gather that this edict of Claudius was not long observed at Rome which perhaps was the reason why Josephus did not mention it From Rome The most Famous City of Italy was called by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies the same as Valentia in Latin by the Latins Roma Plinius saith Lib. 3. Nat. Hist Cap. 5. it had also another name which by the Secrets of the Ceremonies was esteemed a crime to speak The same says Servius Which name a certain Tribune of the People having ventured to say was put to Death as Solinus saith Ad Aeneid Lib. 1. v. 281. Cap.
continency of sacred Men Chap. 5. Dissert Lib. 1. de Episc Dignit Jurisdict upon which account he was miserably abused by the Jesuite Dionysius Petavius But also the same Medina affirmed the same openly in the Council of Trent neither did he stick though many fretted at it publickly to contend that so far Jerome and Augustine had a Heritical opinion the matter to wit not being altogether clear Which as it moved others not a little So saith the writer of the History of the Council of Trent this Doctor sticking close to his own opinion maintained it with his might Neither is there ought that makes against it in Storcas Pallavicinus his History of the Council of Trent against Paulus Venetus published at Rome Anno M. DC LVII Further Petavius himself doth also witness that Medina was not the only Man among the Papists who was of this Judgment Theol. Dogm Tom. 3. de Eccles Lib. 2. Cap. 8. but that others also did ascribe the said Heresy to the forecited Fathers And Morton in the forementioned place of his Apology does adduce some of them Rivet also Sum. Contr. Tract 2. quaest 22. Therefore although according to the terms of honour which the Church now useth as saith Augustine in his Epistle to Jerome the Episcopacy be greater than the Presbytery yet Richard of Armach said truly There is no difference found in the Evangelical or Apostolical Scriptures betwixt Bishops and simple Priests who are called Presbyters Lib. 11. ad quaest Arm. Cap. 5. whence it follows that there is the same Power in both Whether saith Cassander the Episcopacy ought to be put among the orders of the Church is not agreed upon betwixt the Theologues and the Canonists but it is agreed upon among all Consult Art 14. that in the age of the Apostles there was no difference betwixt Bishops and Presbyters but that afterward to evite Schism a Bishop was set over Presbyters But as Musculus in his common places saith excellently of the Ministers of the Word Pag. 246. Whether this Counsel whereby such Bishops are more by custom introduced to use Jerom 's words than by the truth of the Lords appointment to be greater than Presbyters be profitable for the Church of Christ or not hath been better manifested in the following ages than when this custom was first introduced c. See what follows there Also Greg. Naz. Orat. 28. August in Psal 105. Whitaker quaest 1. de pont Rom. Cap. 3. and the History of Episcopacy written in English not long ago by that indefatigable Preacher of Gods Word the Reverend Richard Baxter Famous for Knowledge and Piety To feed That is To rule as a Pastor does his Flock and it is extended to every part of managing the Flock such as to Lead Defend Rule and Direct them The care of the Church is equally divided among many saith Jerome For as he saith before that by the instigation of the Devil there were Parties made in Religion and it was said among the People I am of Paul I of Apollos but I am of Cephas the Churches were governed by the common advice of Presbyters Those spiritual Pastors set up by God to feed not their own Flock but the Flock of their Lord and supream Pastor ought to consult the good of the Flock and procure their Salvation feeding the People with divine Oracles and healthful admonitions and by strong reasons refelling the opposers of the Christian Faith The Church See Tit. 1.9 1 Pet. 5.2 3 4. That is a company of Men professing the saving Doctrine of Christ Behold here as also Phil. 1.1 the Church is distinguished from the Presbyters who had the oversight of it which oversight is in the Greek called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Episcopacy above Ch. 1.20 therefore the overseers of the Church who are frequently called Presbyters in the new Testament and four times Bishops from their Office are not alone the Church much less any Bishop of Bishops 1 Cor. 1.2.10.32.11.16 2 Cor. 1.1 1 Pet. 5.1 2 3. Of God The Christian multitude is the Church or Flock of God and the Church of the Lord Jesus Christ Beza witnesseth that he read in five Copies of the Lord and of God Matth. 16.18 Rom. 16.16 Many other Greek Copies have only of the Lord by which Lord after the Apostolick manner of speaking is deservedly meant Jesus of Nazareth because as it is said above God made him Lord and Christ Ch. 2.36 which excellently agrees with what followeth Which he purchased That to wit it might be to him a peculiar People With his own Blood Poured out upon the Altar of the Cross But if by the Word of God be understood God the Father it is the same as if he should say with the bloody Death of his only begotten Son Jesus Christ Hence saith Beza it is read in one Greek Copy By this Blood of this his own viz. Son The strength of that Article saith Beza is to be observed whereby the excellency of this Blood and the antithesis is declared which is more copiously expounded Heb. 9.12 For this Blood was truly holy yea a truly purifying and Sanctifying Blood flowing out of him See Eph. 1.12 13. Col. 1.14 20. Heb. 9.12 c. 1 Pet. 1.18.19 Rev. 5.9 who as he truly is a most pure Man so is he also truely and in the most perfect manner God We ought to make of what God has bought so dear 29. I know The Spirit revealing it to me That after my departing The Greek Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used says Ludovicus de dieu is in the Glossary rendred Arrival departing and is used in the Attick signification by Demosthenes as well as here Wolves Heretical teachers who with their false and deadly Doctrine Corrupt and Destroy the Flock of Christ are so called by a Metaphor See our literal explanation Matth. 7.15 Such spiritual Wolves are according to Christs Command to be once and again admonished Matth. 18.16 17 18. if that do not avail we ought to break off familiar correspondence with them but the Apostles Institutions and Examples forbid to exasperate these false Teachers with Curses 1 Cor. 5.9 Tit. 3.10 or to oppress them with carnal violence or to put them to Death See 2 Tim. 2.24 25. Grievous That is Barbarously and intolerably cruel Not sparing the Flock That is Who shall have no pity upon the Flock He goes on in his similitude and Allegory begun v. 28. meaning by the Flock the Church or company of believers in Christ who are frequently called Sheep 30. Of your own selves Lawfully called to the Pastoral Office not only the same Presbyters to whom the Pastoral charge of the Church of Ephesus is committed and to whom Paul then spoke as appears from v. 28. are noted but also such of their Equals and Successors as should even in other Churches degenerate into Wolves Arise That is Spring
Whom the Law forbids to be scourged 27. Said unto him viz. To Paul who was bound with Cords If. That is Whether as above V. 25. And frequently elsewhere A Roman That is endowed with the priviledges of the Roman City For the Chief Captain knew very well by Paul's Speech that he was not born at Rome but at Tarsus 28. I. Chief Captain With a great Sum. That is With great difficulty and not without paying a great sum for it Obtained this Freedom That is The priviledge of the Roman City This priviledge that before used to be freely given through the avarice of the Claudian times Lib. 5. as Tacitus expresses it began to be sold Salvianus saith that the Title of Roman Citizen was purchased at a great rate And Paul said But I was free born That is 'T is not a late purchase hath made me a Roman Citizen but my very birth For I am descended of Progenitors that were free born Citizens See what we have said above v. 25. 29. Then Straightway By the Chief Captains Command They departed from him viz. From Paul by Birth a Roman Citizen and therefore exempted from being scourged by the Porcian Law Which should have examined him That is to say Who by the said Chief Captin before he knew that Paul was a Roman Citizen were commanded by scourging to extort from Paul a Confession of his Crime for which the Jews did in so great a rage exclaim against him And because he had bound him The word And redounds here For the meaning is not that the chief Captain also knew that he had bound Paul for this he could not be ignorant of But that he feared when he understood that Paul was a Roman Citizen lest he should be called to account for that he had commanded a Roman Citizen to be bound with Chains C. 21. v. 33. See what we have observed above 30. The Certainty That is C. 16. v. 37.38 The certain Truth He loosed him That is He commanded Paul's Chains to be loosed with which he when he knew not that he was a Roman Citizen had caused him to be bound And he Commanded c. As if he had said And he called together the chief Priests and the other Senators of the Jewish Sanhedrin and having brought forth Paul he set him before them that he might determine of him and his cause The Priests In the Greek it is the Chief Priests Among them That is Before them as it is in the common English Translation CHAP. XXIII 1. AND Paul earnestly beholding the Council That is Fastening his Eyes stedfastly on those Senators who were present at the Council The Wicked flee when no Man pursueth but the Righteous are bold as a Lyon Prov. 20.1 and shall not be afraid Said Being without doubt permitted to give in his defence to those things which his Adversaries objected against him before the Council See above Stephen is brought before the Council Chap. 6. and accused When his Accusation had been heard together with the depositions of the false Witnesses he was asked by the President of the Council Cap. 7. v. 1. whether these things were true which were laid to his charge Then Stephen having liberty to plead his own cause he vindicated himself in that admirable Apologetick Discourse before the Council of which St. C. 7. v. 2 c. Luke has related the substance above Men C. 21. v. 1. Brethren See above The Prophet Isaiah speaking of the Jews whom he forefaw would reject the Messias promised in the Law and the Prophets with ungrateful Minds and stubborn obstinacy he calls them the Brethren of those Jews who were to embrace him by Faith Hear Isa 66.5 saith he the Word of the Lord ye that tremble at his Word your Brethren that hated you that cast you out for my names sake said c. The African Fathers had an Eye to this place while they called the Donatists the most malicious Enemies of the Church Brethren I. Paul who now am brought before you as a Criminal Have lived in all good Conscience before God until this Day I have so behaved my self in my Ministry entrusted to me that my Conscience beareth me witness before God that I whether in Judaism or Christianism have always until this Day endeavoured To know no Guilt grow pale for no offence See below But how Paul now a Convert to Christianity C. 24. v. 16. 2 Cor. 1. 12 2 Tim. 1.3 could Glory of his Life while in Judaism and of a good Conscience that he had kept in the time of his Ignorance when notwithstanding he afterwards confesseth 1 Cor. 15.9 1 Tim. 1. 13 16. that he was a Blasphemer a Persecuter yea the chief of Sinners the Famous Curcellaeus hath explained most perspicuously and plainly by distinguishing betwixt a Good and Right Conscience A Conscience may be good tho it be erroneous and evil tho it be right or follow a good Law in judging its Actions Paul therefore appealeth to his good Conscience because he did that which his erring Conscience dictated he ought to do to wit that he should persecute the Christians who he was perswaded were Apostates and Revolters from the Law of Moses Yet he was not innocent because when he had sufficient occasion of informing his Conscience better he neglected to do it Wherefore he that will be free from Sin must take no less care that he instruct his Conscience about the Will of God than that he do nothing contrary to its Dictates And the High Priest Offended possiby at Pauls Constancy or that his Exordium was more frank than the Pride of the Council and the High Priest himself could bear Ananias This High Priest was the Son of Nebedaeus than whom none was more daring for any enterprize Lib. 18.20 Of him see Josephus Commanded them that stood by him His Servants ready to obey his Commands To smite him on the Mouth viz. Paul as if tutering Villainous and Notorious Lyes This was an unjust act of Proud Tyrany to cast such a reproach on a Man who was not yet judged nor convicted of a Crime before Sentence was pronounced against him To smite ones Mouth or as Juvenal expresseth it to give one a blow was by all People and in all ages accounted a great Affront Hence he is said to beat one with blows or as Terence speaketh it to give one a box on the ear See Mat. 5.39 1 Cor. 4.11 2 Cor. 11.20 12.7 1 Pet. 2.20 who vexeth one grievously and spitefully That inhumane false Prophet Zedekia the Son of Chanaanah smote Michaiah the Son of Imla the true Prophet of the Lord on the Cheek in the presence of two Kings Jehosaphat and Ahab because he said that a lying Spirit was in his 1 King 22.24 and the other false Prophets Mouths The spiteful Priest Pashur smote Jeremy as he Prophesied Jer. 20.2 Finally that rude Servant of Caiaphas
if any hear an immodest word he may bow his Flap so as to shut his Ear. In the same place speaking of the pointed figure of the Fingers Wherefore is there in Mens Fingers a point like to that of a Key That if any hear an undecent word he may put his Fingers into his Ears And ran upon him with one accord As if from a Judgment of Zeal which while the Commonwealth retained its Liberty they according to the Law used against the Authors of Idolatry who openly in the view of many had given themselves to it These were presently without any respite to be stoned Deut. 13.9 10. But saith Grotius These men sinned two manner of ways in this particular first against the Law which even while that was a free Commonwealth would not have that popular Judgment practised save only upon the Authors of Idolatry which Stephen was not and then against the Romans who had taken away from them all right in matters of life and death And the boldness of those Men whom Josephus calls Zelots encreasing daily both incensed the Romans and was the occasion of the destruction both of their City and Temple See the same Grotius on the now cited place of Deuteronomy and Book 10. of the Right of War and Peace Chap. 20. Num. 5 9. 58. And cast him out of the City and stoned him That is And after they had cast him out of the City they stoned him as a Blasphemous Person Praecept Jubente 99. Rabbi Moses de Kotzi doth thus describe the Ceremony of stoning by Tradition The Wise Men say that a Man used to be stoned naked but not so a Woman that their Clothes used to be pulled off at four Cubits distance from the place where they were stoned their secret parts being only covered before The place of stoning was twice the height of a Man to which place he that was to be stoned went up with his hands bound Then one of the Witnesses beating him upon the Loins threw him headlong upon the Earth By which if he was not killed the Witnesses lifted up a stone that was set there it was just so much as two Men could carry which one of the Witnesses rolled down upon him with violence And if there was life still left in him all the People stoned him Talmud Hieros fol. 23.1 Babyl Sanhed fol. 42.2 The place of stoning was without the Council House according to that of Levit. 24.14 Carry out the Blasphemous Person without the Camp Tradition The place of stoning was without the three Camps Gloss The Court was the Camp of Divine presence The Mountain of the Temple the Camp of the Levites Jerusalem the Camp of the Israelites R. Moses Maimonides in the Treatise of the Aedifice of the Temple c. 7. n. 7. saith There were three sort of Camps in the Wilderness that of the Israelites which was divided into four Partitions that of the Levites of which mention is made Num. 1.50 And shall encamp round about the Tabernacle And that of God without the Gate of the Court in the Tabernacle of the Covenant And in reference to these afterwards that space which lay betwixt the Gate of Jerusalem and the Mountain of the Temple answered to the Camp of the Israelites the space betwixt the Gate of the Mountain of the Temple and the Gate of the Court which was the same that was called Nicanors Gate answered to that of the Levites and the space that was about the Gate of the Court represented the Camp of God My Brother Lewis Du Veil in his most elegant Latin Translation of the same Maimonides on the Treatise of the manner of going up to the Temple c. 3. num 2. hath most learnedly noted That that is true we may learn from the Apostle who in the last Chapt. of the Epistle to the Hebrews v. 11 12 13. speaketh thus For the Bodies of those Beasts whose Blood is brought into the Sanctuary by the High Priest for sin are burnt without the Camp Wherefore Jesus also that he might sanctify the People with his own Blood suffered without the Gate Let us go forth therefore unto him without the Camp bearing his reproach And the Witnesses To wit that they might be in readiness to cast the first stone according as the Law enjoyn'd Deut. 17.7 Although therefore saith Beza all these things were done tumultuously and that not without violation of the Governor of the Provinces Authority yet they would seem to do nothing but what the Law of God enjoyned them Josephus 20. Antiq. 8. declareth that while Albinus Festus 's Successour governed Judaea Ananias the High-Priest with the like boldness caused James the Brother of the Lord to be stoned on the account of which wickedness the Priesthood was taken from him and conferred on ' one Jesus Excellent is that of Calvin on the now cited place of Deut. Not without reason would God have the guilty dye by their hands by whose Testimony they were condemned Executioners were not made use of among the People of ancient times that in punishing the Wicked there might be a greater sense of Religion modesty and reverence But God especially committed this charge to the Witnesses because the Tongue of a great many is precipitant not to say blabbing so that they would make no scruple to kill one with their words whom they durst not so much as touch with their Finger It was therefore an excellent expedient for restraining this lightness not to receive the Testimony of any unless his hand were ready to execute Judgment Their Clothes To wit their upper or outer Garments Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lud. de Dieu on John 13.4 saith Although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the singular number signifieth sometimes a Cloak yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plural number is not that I know of used to signify one Cloak Nor is there any fear of their being naked For seeing in those hot Countries they made use of most fine stuff they put on several Garments one upon another that the force of the Sun-Beams might not easily penetrate them which yet they easily put off when they had occasion so to do Next to the Body was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Shirt above it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Breeches over it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Robe a Garment that hung down to the Ankle to which was added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Girdle wherewith they girded it that it might not hinder them in their walking above all these was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Cloak Suppose then that our Lord laid aside his Cloak and Robe it is rightly expressed in the plural number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Clothes and yet he was not naked But also our Lord is rightly said to have been naked by a phrase usual among the Eastern Nations where he is said to be naked who hath put off his Robe although at the same time
he hath both his Shirt or inner Coat and Breeches on him Thus King Saul sung naked before Samuel * 1 Sam. 19.24 Thus Peter was naked in the Boat †Joh. 21.7 who therefore is said to have put on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not certainly his innermost Garment or Shirt but as its name intimates that which was put on above the other to wit his Robe which as we said was made fast about them with the Girdle whence it is also said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he girded his upper Coat Young Man Saul who is here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a young Man was according to Chrysostom upwards of 30 years of Age when he kept the Clothes of the Witnesses that were laid down at his Feet And truly a little after when he was converted to the Faith of Christ he is called by Ananias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Man c. 9. v. 13. Nor is it likely the High Priest would have conferred so much power on a young Man when he was yet under Tutors against the Christians See the same Chap. 9.2 and Paul himself below c. 26. v. 4. testifieth that he spent all his youthful years among the Jews before his Conversion Estius on the Epistle of Philemon saith That Saul the Persecutor was called a youth or rather a young Man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the age of Youth which reaches to the 35th year or as others say even to the 40th Cicero when he pleaded Sextus Roscius's Cause calls himself a young Man when yet at that time according to Gellius * L. 15. c. 28. he was 27 years of age Antonius Bishop of Grass in France in the life of Paul writeth that he was 33 years of age when he persecuted the Church of Christ From that time to the 11th year of the Reign of Nero when Paul in Bonds writ the Epistle to Philemon by Onesimus his Servant according to Bishop Vshers Chronology were 30 years and therefore Paul then above the age of 60 does rightly call himself Paul the aged seeing as we have noted on Joel 1. v. 2. he was called an old man by the Hebrews who was 60 years old Whose name was Paul This Hebrew born of the Hebrews descended of the Tribe of Benjamin born at Tarsus in Cilicia which City that it was then famous for the study of Philosophick and Liberal Sciences is confirmed by the Authority of Strabo * L. 14. by Sect a Pharisee and the Son of a Pharisee did at this time apply himself to the study of the Law in the Synagogue of the Cilicians at Jerusalem and frequented the School of Gamaliel a Doctor of the greatest repute among the Pharisees being a strict observer of the Law of God as also of the Traditions of their Fathers See below c. 21.39.22 3. 23 6-34.26.4 5. 2 Cor. 11.22 Gal 1.14 Phil. 3.5 6. 59. And they stoned Stephen calling To wit upon the Lord Jesus as is plain by the subsequent words The most Learned Curcellaeus saith * Institut l. 5. c. 21. num 21. There is no small weight in these words of Christ Joh. 14.13 14. Whatsoever ye shall ask And if ye shall ask any thing in my Name I will do it For he could not hear the Prayers of his Servants and grant what they ask if he had no power Hence it appears that that If ye ask any thing in my Name is to be understood of Prayers immediately directed to him as if he had said If ye ask any thing of me relying on my Power and Promise Otherwise there is no Question but we may yea it is our bounden duty to direct our Prayers to God the Father in the name of Jesus Christ as we are taught John 15 16-23 But of such Prayers it is not spoken in this place Therefore also Stephen made no scruple to call upon him even while he was a dying saying Lord Jesus receive my Spirit Where they ridiculously shift who will have the word Jesu to be of the Genitive Case as if Stephen had not directed his Prayers to Jesus himself but to God the Father who is the Lord of Jesus For besides that Jesus Christ in the Writings of the New Testament is always denoted by the name of Lord to distinguish him from God the Father even the use of the Greek Tongue doth not permit that in that phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the latter word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be of the Genitive Case for then it must have had an Article praefixed to it and been exprest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to distinguish the Person of Jesus from God the Father otherwise there is no person skilful in that Language who can take that Phrase otherwise than in the Vocative Case as Rev. 22.20 And he kneeled down As was usual in fervent Prayers especially in dangers Lord c. The blessed Stephen saith Ambrose * Ser. 56. de Tempore by his Faith did not seek Christ upon Earth but viewed him standing on the Right Hand of God there he found him where he sought him with devotion of mind But Stephen not only sees Christ in Heaven but toucheth him also by his Martyrdom For he toucheth the Lord while he prayeth for his Enemies and as it were holding him with his Faith he saith Lord lay not this sin to their Charge Vnderstand therefore how great glory there is in true Devotion Mary Magdalen John 20.17 though standing near our Lord does not touch him Stephen while upon Earth toucheth Christ in Heaven She seeth not a present Christ among the Angels Stephen among the Jews beholdeth his Lord while absent Lay not Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verbally rendred saith Grotius it is weigh not So Ezra 8 25-32 Job 28.15 Jer. 32.9 10. Zech. 11.12 This Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to account or appoint is instead of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which 1 Kings 20.39 is translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to weigh Exod. 22.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to render Isa 55.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to weigh Anciently Money was heavy Brass which used first to be weighed and then paid Thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek a Weight in Latin libripens impendia expensae pendere pensiones and the like But because in ballancing accounts that which I charge another with does discharge me as much as if I had weighed it that is paid it hence it is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to charge And by reason of the similitude which sins have with Money-debts as he is said to pay punishments who suffers them so he is said to charge or impute who will exact them not to impute who will not exact them But in this place charge not or lay not imports thus much do not make so great account of this sin as to block up their way to Conversion even as in that saying of Christ Luk. 23.34 He fell asleep That is he died In the Lord